Independent thinker of theology and metaphysics during the tumultuous 19th century, Father Lacuria caused a lot of ink to flow and was picked up here and there by occultists or esotericists. It was time to closely study his life and work and definitively attest to the orthodoxy of his Catholic thought and the nature of his number mysticism. Volume I reviews Lacuria’s life and work.
Contents

Introduction: A Figure in Chaos

Part 1. Biography of Father PaulFrançoisGaspard Lacuria
 Foreword
 Chap. I Critical Portrait of the Main Biographical Sources
 Chap. II Family and Childhood: 18061826
 Chap. III The First Commitments: 18261832
 Chap. IV The Beginnings of the College of Oullins: 18321836
 Chap. V “Castle Life”: 18371846
 Chap. VI The Campaign for Freedom of Education and the Printing of the “Harmonies of Being“: 18401846
 Chap. VII The Second Edition of the Harmonies and the Departure for Paris: 18461847
 Chap. VIII “Parisian Life”: 18471850
 Chap. IX The “Strange Hermit” of the Rue de Fourcy: c. 18511885
 Chap. X “The Hermit of Oullins”: 18861890

Part 2. Panorama of the Work of Father Lacuria
 Foreword

Section I. The Published Work of Father Lacuria
 Chap. XI Panorama of the Published Work
 Chap. XII Education
 Chap. XIII On Beethoven
 Chap. XIV Two Fairy Tales
 Chap. XV The “Harmonies of Being”
 Chap. XVI The “Spiritual and Mystical Notebooks”
 Chap. XVII Posthumous Publications on Astrology and Magic
 Chap. XVIII Miscellaneous Posthumous Publications
 Chap. XIX “On Infallibility by Mr BlancStBonnet”

Section II. The Unpublished Work of Father Lacuria
 Chap. XX Panorama of the Unpublished Work
 Chap. XXI Deus Charitas est. God is love
 Chap. XXII “The Morality of Tools”
 Chap. XXIII “The One Way to Happiness”
 Chap. XXIV “Essay on the Social Problem”
 Chap. XXV “Cahier [Church] on the Social Problem or on Social Unity”
 Chap. XXVI “Anarchy” and “Apocalypse”
 Chap. XXVII “Mary, Queen of the Angels” and other Manuscripts on the Virgin
 Chap. XXVIII “On Stoicism and Christianity”
 Chap. XXIX “Historical Key to the Apocalypse”

Section III. The Correspondence of (and about) Father Lacuria
 Chap. XXX Overview of the Lacuria’s Correspondence
Excerpt
From Mathematical Science to the Science of Numbers
If any “science disappears with the number and reappears with it”, mathematics, “where the number is exercised on itself”, constitutes a “pure science”, namely: “distinction related to unity”. Coming out “entirely from unity, [mathematics] can always be brought back to it”. For Lacuria, thus, “unity being at the center of intelligence, mathematics therefore constitutes an exact relationship with the center, that is why they are infallible”. It is also because mathematics, geometry and algebra, contain shapes and numbers which, if they are, strictly speaking, only negative limits to realities which remain inaccessible to them, are also symbols allowing access to them. Hence, for Lacuria, the role of numbers is not limited to quantitative abstraction and descriptive equations of physical laws, they are as many ancestral and universal symbols, qualitative, bequeathed by history—including preChristian—and present in biblical revelation.
This double meaning of numbers characterizes the difference between Plato and Aristotle, according to the mathematician Abraham Fraenkel (18911965): for the first “the existence of mathematical beings is independent of human thought”, for the second it is “abstract ideas of human activity”; and this same difference would exist between Leibniz and Kant: for the first there exists a “mathematica universalis, symbolic and formal, which goes beyond everything that is within the reach of human constructions and intuitions”, for the second, geometry and even the arithmetic “are linked to the forms of human intuition: space and time”. If it were necessary to choose, and Gödel will have done so explicitly, it is necessary to distinguish two problems beforehand: one of an ontological nature where realism and idealism clash, the other of an epistemological nature, on which lies the controversy between empiricism and idealism (Bouveresse). Therefore, Lacuria’s position is clear: we must not believe that numbers are cause or substance, a trap into which Pythagoras fell, he explains, when they are only form and limit. Moreover, he specifies, it is in this same trap that Fourier fell: although he was a “penetrating genius having felt the deep harmony with the being which was in mathematics”, but he falsely “proclaimed this great law that the mathematical laws were the very laws of being”. This is because, Lacuria makes it clear, “strictly speaking, it is not unity, but the idea of unity that generates the idea of numbers”.
Thus “mathematical certainty is always conscious, it does not add an atom to our positive knowledge”; we are anticipating here a famous formula: “Insofar as the propositions of mathematics relate to reality, they are not certain, and insofar as they are certain, they do not relate to reality” (Einstein). Moreover, Lacuria extends this same criticism to any science calling upon mathematics, which endows them with a double limit: “Astronomy, physics, chemistry are certain where they can be expressed by precise numbers, in all the rest, they are reduced to conjecture”.
Notice of publication
Reviews
Associated Papers
 An Independent Priest in the 19^{th} Century: Father Lacuria (18061890)
Politica Hermetica n° 30, 2017 (pp. 159 sq).
Conference Politica Hermetica : « Un prêtre indépendant au XIX^{e} siècle, l’abbé Lacuria », April 10, 2015, convent of the annunciation, Paris.
 ChronoSophia – Thinking the End of Times
 Merit: An Illusion?
 Providence and Destiny