For Julian of Norwich, the ground of creaturely "oning" with the Trinity is the hypostatic union of "substance" and "sensuality" in Jesus Christ. "Substance" refers to our divinely ordained nature, the higher part of the soul exemplified in reason and the godly will that has never intended to sin - since God is the "substance" of creaturely being. "Sensuality" refers to the lower part of the soul, that is the psychophysical body in all its fragility and liability towards sin. The incarnation, for Julian, is that event whereby "the mid person" of the Trinity becomes a representative human being in whom, on the one side, human sensuality is "knitte" into substance and "the vertu of Crist", and on the other whereby divine substance is united with creaturely sensuality. However, sensuality is not negated in this theological picture but is imagined by Julian as a site of divine "wonning", as "the citte of God". For her, God in fact is the ontological "mene" that keeps substance and sensuality together. Moreover, sensuality is imaged in a trinitarian fashion insofar as it is rooted in a redemptive triplex of "kinde", "mercy", and "grace". "Kinde" relates to our created nature or substance ("oure being"), and is explicitly connected to the creative power of the Father, while "mercy" is linked to Christ ("oure increasing") and "grace" to the Holy Spirit ("oure fulfilling"). Here the soul, in both its higher and lower parts, gradually comes to see itself in the trinitarian image of power (Father), wisdom (Son), and grace (Spirit), whereby the psychophysical self undergoes a tri-faceted experiencing of "endless oning" in which the "made trinite" of the soul is united with "the unmade trinite" of divine substance.