Ramon Llull Ars Inventiua Veritatis (1515)

First Figure.

...such a thing is caused and successive by reason of the potential of its state and its act, just as duration exists in time. But if there is any being that is simply "being" The text uses the phrase ens eris, likely a shorthand for "a being of being" or a self-existent being. through power, position, and possibility—and if that power and possibility exist in its very nature without succession—then that is the supreme in power. Indeed, it is the supreme power itself, the supreme reason, the mover of all other powers, and the formal end for them. If, however, such a supreme being did not exist, it would be impossible for there to be a supreme power in eternity, acting as a beginning without succession or the loss of power and eternity, and even an infinity of goodness and virtue. Moreover, it would be impossible for there to be a subject of being original: "ens suppositum eris," referring to a foundational entity or substance. that is simply power through itself.
¶ The reason why power is established as one of the principles of this Art is this: the practitioner original: "artista." In this context, it refers to the person practicing the Lullian Art, a method of logic and contemplation., by knowing the conditions of power—which are learned in the "third figure" and in the progression of this Art—is able to find the means he needs through the logic of power. For once the conditions of power are known, he reaches the method through which power is able to act by reason of its essence and nature. For instance, the subject can act in one way by reason of power, in another way by reason of goodness, and in another way by reason of greatness; and so it is for the other principles of this Art.

On Wisdom. 4.

Wisdom is the property by reason of which the wise man understands. Therefore, wisdom is a principle extended across the act of understanding, the understanding mind, and the thing to be understood original: "intelligere, intellecto, et intelligibili." These are the three correlatives of Wisdom: the active, the passive, and the action itself.. Indeed, wisdom cannot extend its forces beyond these terms. It is, however, an intensive principle in each of these aforementioned terms considered simply. This kind of wisdom is an effect. But there is another, supreme Wisdom, in which the understander and the thing understood, the act of understanding and the intelligible, are identical in the essence and nature of Wisdom. This Wisdom is a principle within itself and within its immediate terms, simply intensified, since it is identical with them in essence and nature. Otherwise, it would be limited by its own terms in goodness, greatness, eternity, power, and virtue. Nor, consequently, could it be the infinite principle of a finite principle; rather, it would participate in ignorance, which would be a deprivation of goodness, etc. Indeed, if there were a greater deprivation in the supreme Wisdom itself than in that wisdom which is extended and limited by its terms, it would be a contradiction. ¶ The intention behind why Wisdom is one of the principles of this Art lies in this: that the practitioner may form his own understanding within the Wisdom that exists as the supreme principle. From that way of understanding, he may take a model in which he can lead goodness, greatness, duration, and power into the acts of understanding and the things understood. Once the act of understanding is regulated in the process of this Art, the intellect—having been sought by the will—can be easily found by the understanding.

On Will. 5.

Will is the property by reason of which goodness and the other principles are desirable, and through which the subject—the "good," the "great," etc.—is the one who wills. Hence, that will which is the subject of willing is the supreme

will. By reason of being the subject, it is the principle of the thing willed, the "willed" existing with the "willer" in the same nature and essence of the Will. Beyond such a voluntary principle, no other can be higher in the essence of the Will, because the willer and the willed cannot participate any further in the goodness and other qualities of the Will itself. From these two—the willer and the willed—the act of "willing" follows by reason of the same form of the willer and the willed, which form is the very essence of the Will. Now, this principle produces desire original: "appetitum effective," referring to the active causing of an inclination or desire. from the other desiring principles, since the supreme Will itself is the cause of all desires of its effect.
¶ According to this form (which has been described regarding the principle of the Will), the practitioner must form and regulate his own "willing" in that which is good and great, so that he may more quickly and truly find that which his understanding seeks. For the more the "willer" and the "willed" are close in the essence and nature of will, goodness, and so on, the more the intellect reaches the willed thing that is understood. Thus, by considering the supreme willer and the willed, the person contemplating raises his contemplation to the height of the willed thing being considered. From there, he receives the strength to consider the created will. Therefore, by reason of these things mentioned, the Will is a necessary principle in this Art.

On Virtue. 6.

Virtue is the origin of the union of goodness, greatness, and the other principles into one "good and great" thing. It is the principle of its own acting, so that through its acting and its existing, it may be more virtuous; and so that both virtue and the virtuous thing may exist more fully in the essence and nature of goodness, etc. Hence, the supreme virtue is this: that which, as a subject, is the beginning. That subject, by reason of virtue, is the "virtuous one," acting upon that virtue which it begins—not as a mere subject, but as the one through whom the subject is established as numerically the same from several different essences and natures This refers to the Lullian idea that different principles like Goodness and Greatness, while distinct concepts, are numerically one in the Divine essence.. By reason of this diversity, it is possible for the act of virtue to be endangered in particulars, and it is possible for there to be a vice in the flow of virtue by reason of time, quantity, and so on, in which that virtue exists.
¶ The reason why Virtue is one of the principles of this Art is this: that the practitioner, by knowing the conditions of virtue, may know his own virtue which he possesses in existing and acting as a beginner. For through this knowledge, the intellect will be ready to seek and find the virtue of an object, and through that virtue, the truth of it. For just as virtue arises essentially from the joining of goodness, greatness, etc., so virtue arises accidentally from the joining of goodness, greatness, and so on, which constitute the intellect. Through this virtue, the practitioner reaches the desired object in his mind.

On Truth. 7.

Truth is that which is true regarding goodness, greatness, and the other principles. "To verify" original: "verificare." In Llull’s system, this is the active function of truth, making something true or manifesting its truth. is that which is true regarding "making good" and so on. Therefore, there is a concordance between "truth" and "to verify," just as there is between existing and acting. By reason of this concordance, the being and acting of truth in itself—and in goodness, greatness, etc.—is the principle for the "verifier," the "verifying," and the "verifiable," so that the things mentioned before do not perish.