He reveals himself in three archetypes, all three forming but one. He is thus symbolized by the number Three. They are revealed in one another. [These are:] first, secret, hidden 'Wisdom'; above that the Holy Ancient One; and above Him the Unknowable One. None knows what He contains; He is above all conception. He is therefore called for man 'Non-Existing' ["Ayin"]'" (Zohar, iii. 288b). According to the "Jewish Encyclopedia", "This and other similar doctrines found in the Zohar are now known to be much older than Christianity, but the Christian scholars who were led by the similarity of these teachings to certain Christian dogmas deemed it their duty to propagate the Zohar." However, fundamental to the Zohar are descriptions of the absolute Unity and uniqueness of God, in the Jewish understanding of it, rather than a trinity or other plurality. One of the most common phrases in the Zohar is ""raza d'yichuda" "the secret of his Unity", which describes the Oneness of God as completely indivisible, even in spiritual terms. A central passage, "Patach Eliyahu" (introduction to Tikunei Zohar 17a), for example, says:  Elijah opened and said: "Master of the worlds! You are One, but not in number. You are He Who is Highest of the High, Most Hidden of the Hidden; no thought can grasp You at all...And there is no image or likeness of You, inside or out...And aside from You, there is no unity on High or Below. And You are acknowledged as the Cause of everything and the Master of everything...And You are the completion of them all. And as soon as You remove Yourself from them, all the Names remain like a body without a soul...All is to show how You conduct the world, but not that You have a known righteousness that is just, nor a known judgement that is merciful, nor any of these attributes at all...Blessed is God forever, amen and amen! The meaning of the three heads of Keter, according to the kabbalists, has extremely different connotations from ascribing validity to any compound or plurality in God, even if the compound is viewed as unified. In Kabbalah, while God is an absolutely simple (non-compound), infinite Unity beyond grasp, as described in Jewish philosophy by Maimonides, through His Kabbalistic manifestations such as the Sephirot and the Shekhinah (Divine Presence), we relate to the living dynamic Divinity that emanates, enclothes, is revealed in, and incorporates, the multifarious spiritual and physical plurality of Creation within the Infinite Unity.