The Principal Authors Who Have Studied This Question

We have chosen from amongst the authors who have studied this question of first principles, two writers who, starting from different points of view, support the conclusions of the Tarot: Lacuria and Wronski.

This eminent writer, in his book on the Harmonies of the Being expressed by Numbers, starts in his deductions from the three words used by St. John: Vita, Verbum, Lux. He analyzes each of these words, establishes the connection that exists between it and the Christian Trinity, and defines each of the elements in this trinity--

"Here is the Trinity: the Father, who is life or immensity; the Son, who is word or form. and distinction or variety; the Holy Spirit, who is light and love, or unity. And these three persons are only one God. Their unity is not only in the external fact of their existence, but in the essence of things, for they are inseparable in the thought of man; no one can imagine one without the others." (p. 43).

"In the commencement was the BEING, the being is not undetermined, but it is distinct from the NON-BEING; it sees that it is the being, and these two points of view, participating in the unity of the substance which they affect, produce by their Union THE CONSCIENCE, which is also light or harmony" (vol. ii. p. 333).


The Father The Son

The Life The Word

THE CONSCIENCE The Holy Spirit The Light

First principles of Lacuria.

Henri Wronski.

This author interests us doubly, for his conclusions not only agree with the data given by the Tarot, but they also throw great light upon them. Let us therefore listen to him (Apodictique, p. 5)--

"Thus the reality of the absolute, REALITY in itself or reality in general, is unquestionably the first determination of the very essence of the absolute, and consequently the first principle of reason. Without it as an indispensable condition, as we have just admitted it to be, every assertion made by reason would be valueless. And it is upon this fundamental principle of reason, upon this indestructible and in every way indispensable condition, that we shall now establish absolute philosophy itself with the same infallibility.

"In the first place this reality of the absolute, which we now recognize so profoundly, produces or creates itself; for, as we have already irrevocably concluded, the absolute, this indispensable term of reason, is that which is BY ITSELF. Thus this innate generation, this autogeny of the reality of the absolute, this creation by itself, is manifestly a second p. 201

determination of the very essence of the absolute; and the condition by which alone this determination can take place constitutes quite as manifestly, and in all its primitive purity, the faculty which is designated by the name of Wisdom (XÓyo„, das Wissen).

"We therefore discover WISDOM as the second essential attribute of the absolute; this primordial faculty which is the condition of all creation, or rather which is the creative faculty itself in its loftiest puissance, as we have now discerned it, is, if we may thus express it, the instrument of autogeny, that is to say, the faculty of the creation by itself. And consequently we discover in Wisdom, shown in this highest creative power, the second principle of reason, quite as infallible as the absolute itself, from which we have now deduced it.

"Moreover, in the reality of the absolute, the necessary result of its wisdom or of its innate creation is PERMANENT STABILITY, because, precisely through being what it is by itself, the absolute could not be other than itself. We can therefore understand that this permanent stability in the reality of. the absolute, which is properly its autothesis, constitutes a third determination of the very essence of the absolute, and we shall easily recognize that this stability, this permanent unchangeableness, this innate unalterability, is only that condition of the reality which we name Being (&v, das Seyn).

"Thus, we discover as the third essential attribute of the absolute, the Being, the condition of stability in reality, and therefore of its force or innate unalterability, which in the absolute constitutes its autothesis itself. And consequently we find in the Being, considered almost in its autothetic origin, the third principle of reason, as infallible as the absolute itself, from which we have deduced it.

"We therefore already possess the three first principles of reason, which, as we have just seen, are the three first determinations of the very essence of the absolute. Moreover, if we notice on the one hand that Wisdom and the Being, taking them in all their generality, are opposed to each other, just as autogeny and autothesis--of which they form the conditions—are opposed, or spontaneity and inertia, which form their characters; and if on the other hand we notice that Wisdom and the Being, these antagonistic conditions, are neutralized in all REALITY in general, this reality--according to the deductions which we have given--being the fundamental principle of reason, its primitive basis, we shall understand that the three principles which we have discovered in the determinations of the essence itself of the absolute, are really the three primitive principles of the supreme Wisdom, or of Philosophy."


Autogeny Autothesis

Principle of Motion Principle of Stability

REALITY Principle of Existence

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