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8. But in these three, when the mind knows itself and loves itself,
there remains a trinity: mind, love, knowledge; and this trinity is
not confounded together by any commingling: although they are each
severally in themselves and mutually all in all, or each severally in
each two, or each two in each. Therefore all are in all. For
certainly the mind is in itself, since it is called mind in respect to
itself: although it is said to be knowing, or known, or knowable,
relatively to its own knowledge; and although also as loving, and
loved, or lovable, it is referred to love, by which it loves itself.
And knowledge, although it is referred to the mind that knows or is
known, nevertheless is also predicated both as known and knowing in
respect to itself: for the knowledge by which the mind knows itself is
not unknown to itself. And although love is referred to the mind that
loves, whose love it is; nevertheless it is also love in respect to
itself, so as to exist also in itself: since love too is loved, yet
cannot be loved with anything except with love, that is with itself.
So these things are severally in themselves. But so are they in each
other; because both the mind that loves is in love, and love is in the
knowledge of him that loves, and knowledge is in the mind that knows.
And each severally is in like manner in each two, because the mind
which knows and loves itself, is in its own love and knowledge: and
the love of the mind that loves and knows itself, is in the mind and in
its knowledge: and the knowledge of the mind that knows and loves
itself is in the mind and in its love, because it loves itself that
knows, and knows itself that loves. And hence also each two is in
each severally, since the mind which knows and loves itself, is
together with its own knowledge in love, and together with its own love
in knowledge; and love too itself and knowledge are together in the
mind, which loves and knows itself. But in what way all are in all,
we have already shown above; since the mind loves itself as a whole,
and knows itself as a whole, and knows its own love wholly, and loves
its own knowledge wholly, when these three things are perfect in
respect to themselves. Therefore these three things are marvellously
inseparable from each other, and yet each of them is severally a
substance, and all together are one substance or essence, whilst they
are mutually predicated relatively.
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