WEBVTT 1 00:00:02.200 --> 00:00:15.519 You see, something's going to happen. What's going to happen? What? 2 00:00:24.440 --> 00:00:28.920 Welcome to the Occult Rejects. Today we will be discussing 3 00:00:29.199 --> 00:00:33.000 Robert Flood. He's definitely one of my favorite alchemists and 4 00:00:33.039 --> 00:00:37.840 a very influential one as well. He has influenced alchemy 5 00:00:38.000 --> 00:00:41.920 in science and is known for his elaborate, detailed engravings 6 00:00:42.079 --> 00:00:44.359 that you will be able to see on the video 7 00:00:44.439 --> 00:00:48.000 presentation if you decide to watch instead of listening on audio. 8 00:00:49.560 --> 00:00:51.359 One of the reasons I also wanted to talk about 9 00:00:51.359 --> 00:00:55.399 this man is because he does discuss the brain, eyes 10 00:00:55.840 --> 00:00:59.159 and blood, and I'm sure you all know I am 11 00:00:59.280 --> 00:01:02.840 a fan of that, and in this episode you will 12 00:01:02.880 --> 00:01:07.840 be getting just myself. So this should be interesting. And 13 00:01:07.920 --> 00:01:12.400 now we are going to get right into it. Who 14 00:01:12.680 --> 00:01:19.200 was Robert Flood? Robert Flood was an English Paracelsian physician 15 00:01:19.480 --> 00:01:25.079 who lived from January seventeenth, fifteen seventy four to September eighth, 16 00:01:25.599 --> 00:01:30.640 sixteen thirty seven that delved into both science and the occult. 17 00:01:31.840 --> 00:01:38.040 His main interests were astrology, mathematics, cosmology, Kabbalah and Rosicrucianism. 18 00:01:39.879 --> 00:01:44.400 He was born at Millgate House in Bearstead, Kent. He 19 00:01:44.480 --> 00:01:48.319 was the son of Sir Thomas Flood, a prominent governmental 20 00:01:48.359 --> 00:01:52.280 official who served as Queen Elizabeth the First's Treasurer for 21 00:01:52.400 --> 00:01:58.760 War in Europe and Member of Parliament. His mother, Elizabeth 22 00:01:58.799 --> 00:02:04.359 Andrews Flood, played a huge role in his upbringing. He 23 00:02:04.480 --> 00:02:08.240 entered Saint John's College, Oxford as a commoner in fifteen 24 00:02:08.479 --> 00:02:12.080 ninety one and then got a BA in fifteen ninety 25 00:02:12.080 --> 00:02:16.719 seven and a MA in fifteen ninety eight. It's worth 26 00:02:16.759 --> 00:02:20.240 mentioning that Saint John's College in Oxford was among the 27 00:02:20.319 --> 00:02:25.319 few in England that offered a fellowship in medicine. During 28 00:02:25.360 --> 00:02:28.560 his tenure at the college, the medical fellow in residence 29 00:02:28.800 --> 00:02:34.240 was Matthew Gwine, known for his tract indicating familiarity with 30 00:02:34.400 --> 00:02:40.639 both Galenic and Paracelsian medical practices. It's possible that Flood 31 00:02:40.639 --> 00:02:43.360 may have come across Gwine or his writings during his 32 00:02:43.439 --> 00:02:47.680 time in Oxford, and possibly influencing his medical philosophy and approach. 33 00:02:49.919 --> 00:02:54.240 Between fifteen ninety eight and sixteen oh four, Flood focused 34 00:02:54.240 --> 00:02:57.639 on the study of medicine, chemistry, and hermeticism as he 35 00:02:57.680 --> 00:03:01.560 pursued his education across the European Maisland. After his graduation. 36 00:03:02.879 --> 00:03:06.000 There isn't too much known about his travels, but he 37 00:03:06.039 --> 00:03:10.759 does recall spending a winter in the Pyrenees studying theogy 38 00:03:12.159 --> 00:03:16.879 and the practice of rituals alongside the Jesuits. He also 39 00:03:16.960 --> 00:03:22.759 hints at traveling through Spain, Italy, Germany and France. Upon 40 00:03:22.879 --> 00:03:26.719 returning to England in sixteen oh four, Robert Flood enrolled 41 00:03:26.759 --> 00:03:30.719 at Christ Church in Oxford. His purpose was to pursue 42 00:03:30.719 --> 00:03:34.159 a degree in medicine, a path that demanded an understanding 43 00:03:34.199 --> 00:03:37.719 of the required medical literature, which included the works of 44 00:03:37.759 --> 00:03:44.639 Galen and Hippocrates. Flood presented and defended three theses based 45 00:03:44.680 --> 00:03:48.400 on these texts before making his supplication on May fourteenth, 46 00:03:48.639 --> 00:03:53.639 sixteen oh five. This led to his successful graduation with 47 00:03:53.759 --> 00:03:59.000 both MB and MD degrees on May sixteenth, sixteen oh five. 48 00:04:01.599 --> 00:04:05.479 After graduating from Christ Church, Flood moved to London, where 49 00:04:05.520 --> 00:04:10.000 he settled in French Church Street. He made repeated attempts 50 00:04:10.039 --> 00:04:13.039 to get into the College of Physicians, but had difficulties 51 00:04:13.120 --> 00:04:17.079 with the examiners due to his open dislike for traditional 52 00:04:17.199 --> 00:04:23.639 medical authorities and his adoption of Paracelsus views. Also his 53 00:04:23.720 --> 00:04:28.279 attitude towards ancient authorities such as Galen also contributed to 54 00:04:28.360 --> 00:04:34.480 being denied. Despite at least six failed attempts, Flood finally 55 00:04:34.600 --> 00:04:40.079 succeeded in gaining admission in September sixteen o nine. Despite 56 00:04:40.120 --> 00:04:43.160 all the failed attempts, he did well in his career, 57 00:04:43.600 --> 00:04:47.000 holding the esteemed position of Censor of the College on 58 00:04:47.079 --> 00:04:52.639 four occasions in sixteen eighteen, sixteen twenty seven, sixteen thirty 59 00:04:52.639 --> 00:04:57.639 three and sixteen thirty four. In sixteen fourteen he took 60 00:04:57.680 --> 00:05:01.360 part in the College's inspection of the law London Apothecaries 61 00:05:01.879 --> 00:05:05.439 and played a major role in crafting the this is 62 00:05:05.480 --> 00:05:11.839 a hard one Pharmacopeia londi neensis something like that in 63 00:05:11.879 --> 00:05:16.519 sixteen eighteen, which was the first standard list of medicines 64 00:05:16.639 --> 00:05:20.560 in their ingredients in England. Kind of impressive. It would 65 00:05:20.560 --> 00:05:22.399 have been impressive if I knew how to say that correctly. 66 00:05:23.600 --> 00:05:26.720 Both his career and his standing in the College took 67 00:05:26.759 --> 00:05:29.920 a turn for the better. He was on good terms 68 00:05:29.959 --> 00:05:33.480 with Sir William Patty and his support for the theory of 69 00:05:33.519 --> 00:05:37.800 the circulation of the blood proposed by the college's William Harvey. 70 00:05:39.079 --> 00:05:42.480 A little quick thing on William Harvey. William Harvey was 71 00:05:42.519 --> 00:05:47.160 an English physician who made influential contributions in anatomy and physiology. 72 00:05:48.079 --> 00:05:51.360 He was the first known physician to describe completely and 73 00:05:51.480 --> 00:05:55.600 in detail the systemic circulation and properties of blood being 74 00:05:55.639 --> 00:05:58.199 pumped to the brain and the rest of the body 75 00:05:58.480 --> 00:06:03.319 by the heart, though earlier writers such as Rialdo Colombo, 76 00:06:04.519 --> 00:06:08.800 Michael Cervettus, and Jacques de Bois had provided precursors of 77 00:06:08.839 --> 00:06:14.920 the theory. He was appointed as Physician Extraordinary to King 78 00:06:15.079 --> 00:06:19.160 James the First on the third of February sixteen eighteen. 79 00:06:20.319 --> 00:06:24.720 And now, Sir William Patty. If you have listened to 80 00:06:24.839 --> 00:06:28.600 older shows in the past, we have also mentioned William Patty. 81 00:06:29.480 --> 00:06:33.959 In the Michael Myers series. We mentioned William Michael's first 82 00:06:34.160 --> 00:06:40.560 known book, first well known book, arcana Arcanissima, was originally 83 00:06:40.639 --> 00:06:43.439 dedicated to the head of the Royal College of Physicians 84 00:06:43.600 --> 00:06:47.240 at that time, and it was William Patty. I just 85 00:06:47.240 --> 00:06:52.000 wanted to add that now back to Roberton. While he 86 00:06:52.120 --> 00:06:56.279 followed Paracelsus in his medical views rather than the ancient authorities, 87 00:06:57.040 --> 00:06:59.199 he was also a believer that real wisdom was to 88 00:06:59.240 --> 00:07:03.360 be found in the natural magicians. His view of these 89 00:07:03.399 --> 00:07:08.000 mystical ideas was inclined towards the great mathematicians, and he believed, 90 00:07:08.040 --> 00:07:12.000 like Pythagoras and his followers, that numbers contain access to 91 00:07:12.160 --> 00:07:17.279 great hidden secrets, certainly in religion, he argued, could be 92 00:07:17.360 --> 00:07:22.040 discovered only through serious study of numbers and ratios. This 93 00:07:22.120 --> 00:07:26.959 perspective later brought Flood into conflict with Johannes Kepler, highlighting 94 00:07:27.000 --> 00:07:32.040 the profound impact of his unconventional beliefs. And now we 95 00:07:32.079 --> 00:07:35.920 will spend some time discussing Robert Flood's medical practices and beliefs. 96 00:07:37.800 --> 00:07:41.839 Robert Flood blended traditional practices with innovative ideas rooted in 97 00:07:41.920 --> 00:07:45.040 mysticism and alchemy, and he was also a strong advocate 98 00:07:45.399 --> 00:07:50.000 of Paracelsian principles and ideas. This was a departure from 99 00:07:50.000 --> 00:07:55.680 the dominant Galenic medical theories of his time. He believed 100 00:07:55.720 --> 00:07:58.600 in the transformative power of alchemy, not just for turning 101 00:07:58.600 --> 00:08:00.800 base metals into gold, but also so for healing the 102 00:08:00.879 --> 00:08:05.279 human body. Flood saw the body as a microcosm of 103 00:08:05.319 --> 00:08:08.480 the universe, and he sought to align its elements with 104 00:08:08.560 --> 00:08:14.279 the microcosmic order for health and well being. Flood's medical 105 00:08:14.319 --> 00:08:19.639 philosophy integrated physical, spiritual, and cosmic elements. He believed that 106 00:08:19.720 --> 00:08:22.680 healing required addressing not just the body, but also the 107 00:08:22.800 --> 00:08:27.920 soul and its connection to the divine. His medical practice 108 00:08:27.959 --> 00:08:31.040 relied on prayer and the Hebrew name of Jesus, which 109 00:08:31.079 --> 00:08:36.279 he believed held magical power. He associated Jesus with the 110 00:08:36.320 --> 00:08:41.720 angel Metatron, the world's soul, equating Metatron with the Hermetic 111 00:08:42.120 --> 00:08:50.279 anima Monday or anthropose. Flood argued that the first manifestation 112 00:08:50.600 --> 00:08:56.639 of the Godhead in Jewish Kabbalah Hakma Chokma wisdom, is 113 00:08:56.679 --> 00:08:59.639 the same as the second person of the Christian Trinity, 114 00:09:00.200 --> 00:09:04.480 Jesus Christ, the verbum of the Word from the Gospel 115 00:09:04.519 --> 00:09:09.200 of John. This word connects to the Hebrew letter alph 116 00:09:10.720 --> 00:09:14.879 flood concepts of divine, creative and healing forces were illustrated 117 00:09:15.120 --> 00:09:21.519 through interiscening cones or pyramids. The pyramidus formalice represent divine 118 00:09:21.600 --> 00:09:28.080 light from the imperium, while the pyramidus materialists points up 119 00:09:28.240 --> 00:09:34.759 from the earth. He termed these diagrams Pyramidus Lucius, claiming 120 00:09:34.799 --> 00:09:40.000 innovation despite their roots in ancient theory. Within the cones intersection, 121 00:09:40.240 --> 00:09:44.000 Flood positioned the sun to balance spirit and matter, male 122 00:09:44.039 --> 00:09:49.399 and female, sulfur and mercury. Flood's medical theories emphasize the 123 00:09:49.440 --> 00:09:53.960 importance of aerial nitrate, or a Quintin's sentence for health. 124 00:09:55.320 --> 00:09:58.840 This celestial light, originating from the sun was inhaled in 125 00:09:59.440 --> 00:10:04.240 and transfer formed into vital spirit by the heart. In 126 00:10:04.240 --> 00:10:12.000 his work Tractus de Tritico, Flood described distilling aerial nitra 127 00:10:13.120 --> 00:10:16.879 from wheat using the Sun's heat and light, claiming it 128 00:10:16.919 --> 00:10:22.159 was a universal panacea. His account linked the healing properties 129 00:10:22.159 --> 00:10:27.799 of bread to transsubstantiation, suggesting that this panacea resembled the 130 00:10:27.799 --> 00:10:32.679 body and blood of Christ. He describes the production of 131 00:10:32.720 --> 00:10:38.879 this chemical and the Tractatus d tritico that is, tractate 132 00:10:39.120 --> 00:10:41.919 on wheat. Yeah. He describes the production of this chemical 133 00:10:42.000 --> 00:10:45.799 in the first part of a longer work, the autonomy Amphitheorem. 134 00:10:46.559 --> 00:10:50.320 The elexir, a now chemical equivalent of human blood, is 135 00:10:50.360 --> 00:10:56.120 derived from wheat's red oil and symbolizes Christ's body and blood. 136 00:10:56.919 --> 00:11:02.000 The Sun is vital in Flood's process, channeling celestial virtues 137 00:11:02.159 --> 00:11:05.879 into the distilled wheat spirit, which mirrors the properties of 138 00:11:05.919 --> 00:11:10.840 the sun and gold. Initially, a white liquid forms during 139 00:11:10.879 --> 00:11:16.080 this distillation, turning red in sunlight due to fiery nitrate, 140 00:11:17.080 --> 00:11:23.320 creating a universal panacea. Flood's ideas may have been influenced 141 00:11:23.480 --> 00:11:27.519 by Boehme, who suggests Christ is present in the Eucharist 142 00:11:27.639 --> 00:11:32.519 as the Sun is in vegetation. The communion miracle is 143 00:11:32.559 --> 00:11:38.320 an alchemical transformation by nature's spiritual forces, with wine likened 144 00:11:38.399 --> 00:11:43.639 to the tincture. Flood asserts the sun serves as Christ's altar, 145 00:11:44.080 --> 00:11:51.080 embodying the Anima Monday as the angel Metatron. Robert Flood 146 00:11:51.120 --> 00:11:53.879 was also a man who prescribed to the holistic approach 147 00:11:54.039 --> 00:11:57.639 as a means of treatment as well. Much of Flood's 148 00:11:57.639 --> 00:12:01.000 writing and his pathology of disease centered around the sympathies 149 00:12:01.080 --> 00:12:05.960 found in nature between man, the terrestrial Earth, and the divine, 150 00:12:06.120 --> 00:12:09.559 while Paracelsian in nature. Flood's own theory on the origin 151 00:12:09.639 --> 00:12:14.000 of all things posited that instead of the tree or prima, 152 00:12:14.519 --> 00:12:18.720 all species and things stem from first dark chaos, then 153 00:12:18.759 --> 00:12:22.679 divine light, which acted upon the chaos, which finally brought 154 00:12:22.720 --> 00:12:27.639 forth the waters. The last element was also called the 155 00:12:27.679 --> 00:12:30.159 spirit of the Lord, and it made up the passive 156 00:12:30.200 --> 00:12:34.360 matter of all other substances, including all secondary elements, in 157 00:12:34.440 --> 00:12:40.440 all four qualities of the ancients. The Flooding Tripotartite theory 158 00:12:40.679 --> 00:12:47.360 concluded that Paracelsius's own conception of the three primaries principles sulfur, salt, 159 00:12:47.399 --> 00:12:51.799 and mercury eventually derived from chaos and light, interacting to 160 00:12:51.879 --> 00:12:58.000 create variations of the waters or spirit. The trinitarian division 161 00:12:58.120 --> 00:13:00.919 holds importance as it serves as a reflection of a 162 00:13:00.960 --> 00:13:06.759 mystical framework for understanding biology. Robert Flood heavily drew from Scripture, 163 00:13:06.879 --> 00:13:10.759 where the number three symbolized the principum for Mariam with 164 00:13:10.879 --> 00:13:14.919 the original form as well as the Holy Trinity. This 165 00:13:15.039 --> 00:13:19.080 association made the number three a representation of the perfect body, 166 00:13:19.240 --> 00:13:23.679 mirroring the concept of the Trinity. Thus, this framework allowed 167 00:13:23.679 --> 00:13:26.960 for the connection of man and earth with the infinity 168 00:13:27.120 --> 00:13:31.279 of God, forstering a universal bond of sympathy and composition 169 00:13:31.440 --> 00:13:36.600 among all things. As a hermetodist, Robert Flood had a 170 00:13:36.639 --> 00:13:40.399 fascination with the elements. His examination of the first Chapter 171 00:13:40.480 --> 00:13:43.759 of Genesis led him to identify darkness, light, and water 172 00:13:43.919 --> 00:13:48.799 as the sole true elements, relegating the traditional four elements 173 00:13:48.879 --> 00:13:51.919 of Aristotle and the three principles of Paracelsus to his 174 00:13:52.000 --> 00:13:57.240 secondary status. He drew parallels between heat and cold with 175 00:13:57.360 --> 00:14:01.639 light and darkness, using a graduated thermoscope to demonstrate their 176 00:14:01.639 --> 00:14:05.879 effects and seemingly provide visual confirmation on the doctrine of 177 00:14:05.919 --> 00:14:09.919 expansion and contraction. Now, when it comes to spiritual and 178 00:14:09.960 --> 00:14:12.679 mystical views and beliefs, there are a lot of places 179 00:14:12.799 --> 00:14:18.000 Flood drew inspiration from. Robert Flood was heavily influenced by 180 00:14:18.039 --> 00:14:23.039 a variety of intellectual and spiritual traditions. The most significant 181 00:14:23.039 --> 00:14:26.799 influence on his work is generally considered to be Paracelsus. 182 00:14:28.519 --> 00:14:33.200 Paracelsus emphasizes on the unity of the spiritual and material worlds, 183 00:14:33.240 --> 00:14:36.519 as well as his blend of alchemy, astrology, and mysticism 184 00:14:36.759 --> 00:14:40.879 resonated strongly with Flood. This is evident in Flood's major 185 00:14:40.919 --> 00:14:46.840 work such as Eutriusque Cosmistoria The History of Two Worlds, 186 00:14:47.399 --> 00:14:51.200 where he explores the relationship between the divine, the cosmos, 187 00:14:51.240 --> 00:14:57.120 and humanity, ideas echo Paracelsian thought. Other people known to 188 00:14:57.200 --> 00:15:01.000 influence Flood or Cornelius Agrippa, a German cultist and author 189 00:15:01.120 --> 00:15:04.639 of Dia Culta Philosophia The Three Books of the Occult. 190 00:15:04.919 --> 00:15:09.360 Gripper's work shares similarities with Floods, particularly in the esoteric views, 191 00:15:09.399 --> 00:15:12.080 and some scholars view Flood as a successor to a 192 00:15:12.080 --> 00:15:19.440 gripper's tradition. Another influence Marsilio Ficino, an Italian philosopher who 193 00:15:19.480 --> 00:15:24.879 revived the Platonism and translated the Hermetic Corpus and helped 194 00:15:25.000 --> 00:15:31.279 shape Renaissance mysticism and neoplatonism. Flood's hierarchical view of the 195 00:15:31.360 --> 00:15:37.480 universe and interest in Hermeticism suggests Ficino's influence. Another one 196 00:15:37.480 --> 00:15:42.759 would be Pico della Mirandola, a Christian cabalist influenced Floods 197 00:15:42.919 --> 00:15:47.519 incorporation and Cabbalistic concepts like the Tree of Life. However, 198 00:15:47.559 --> 00:15:51.000 Pico's work is more narrowly focused than the broad Medico 199 00:15:51.120 --> 00:15:57.840 philosophical framework Florida adopted from Paracelsus. Flood also drew heavily 200 00:15:57.919 --> 00:16:04.000 from the Hermetic tradition, particularly the Corpus Hermeticum, which blended Neoplatonism, mysticism, 201 00:16:04.240 --> 00:16:08.720 and esoteric knowledge. This tradition reinforced his belief in a 202 00:16:08.759 --> 00:16:14.000 hidden divine order underlying the universe. Flood is often associated 203 00:16:14.039 --> 00:16:17.519 with early Rosicrucian movement as well, and while it's debated 204 00:16:17.519 --> 00:16:21.799 whether he was a member the Rosicrucian manifestos like the 205 00:16:22.000 --> 00:16:27.440 Farma Fratunadis shares his interest in esoteric wisdom, alchemy, and 206 00:16:27.679 --> 00:16:35.039 spiritual transformation through figures like Platinus. Flood adopted ideas about 207 00:16:35.039 --> 00:16:38.360 the emanation of the divine into the material world, which 208 00:16:38.440 --> 00:16:43.559 influenced his hierarchical view of existence. As a devout Christian, 209 00:16:43.720 --> 00:16:47.840 Flood integrated biblical themes and Cabbalistic ideas into his work, 210 00:16:48.399 --> 00:16:51.399 seeing his philosophy as a way to glorify God's creation. 211 00:16:53.000 --> 00:16:56.480 Flood's engagement with the Rosicrucian movement, which he defended in 212 00:16:56.519 --> 00:17:03.080 works like Tractycus Apologeticus, points to influence from its manifestos, 213 00:17:03.519 --> 00:17:08.960 possibly linked to figures like Johann Valentine Andre. However, the 214 00:17:09.039 --> 00:17:15.440 Rosicrucians themselves drew from earlier traditions, including Paracelsus, reinforcing his prominence. 215 00:17:17.119 --> 00:17:20.799 Flood's Roman Catholic influence in alchemy has gone unnoticed by 216 00:17:20.839 --> 00:17:26.400 scholars until recently, particularly following Albrech's examination of John Down's 217 00:17:26.559 --> 00:17:31.279 Catholic Alchemy, which introduces Roman Catholic elements in English alchemy. 218 00:17:32.559 --> 00:17:36.920 Albert analyzes Marian imagery in Don's poetry, but offers a 219 00:17:36.960 --> 00:17:42.319 suggestive rather than definitive argument. There has been at least 220 00:17:42.559 --> 00:17:46.880 one visual reference identified to Marian Catholic doctrine in Flood's work. 221 00:17:48.400 --> 00:17:53.799 In Eutriski Cosmi Historia, a notable engraving depicts a naked 222 00:17:53.839 --> 00:18:01.440 woman amidst cosmic spheres. Titled Integra nature speculum are tisk Imago, 223 00:18:02.680 --> 00:18:07.799 Flood describes her as nature, a version governing the sub 224 00:18:07.839 --> 00:18:11.480 lunar world, connected by a chain to the imperium, where 225 00:18:11.519 --> 00:18:17.359 the tetragrammaton yadhey Vadey shines. The virgin in Flood's image 226 00:18:17.839 --> 00:18:21.839 represents the soul of the world, the animal Monday, who 227 00:18:21.880 --> 00:18:26.200 influences the stars and nourishes all things. The sun rests 228 00:18:26.240 --> 00:18:28.839 on her breast, with a crescent moon on her belly, 229 00:18:29.359 --> 00:18:32.359 and her loose hair resembles that of an unmarried girl. 230 00:18:33.799 --> 00:18:37.359 The twelve star halo, particularly one hidden behind her hair, 231 00:18:38.039 --> 00:18:40.720 along with the crescent moon, connects her to marry as 232 00:18:40.720 --> 00:18:46.920 the immaculate conception. These attributes derived from Revelation twelve's depiction 233 00:18:47.079 --> 00:18:51.640 of the apoctylyptic woman, a woman clothed with the sun 234 00:18:52.039 --> 00:18:54.920 with the moon under her feet in a garland of 235 00:18:54.960 --> 00:19:01.079 twelve stars. Flood draws an alchemical analogy the unbold child 236 00:19:01.400 --> 00:19:05.880 of the apocalyptic woman. Referring to the mercurial spirit in 237 00:19:05.920 --> 00:19:09.279 the virgin's womb and noting that her heart gives light 238 00:19:09.440 --> 00:19:14.160 to the stars. The mercurial spirit, the spirit of the moon, 239 00:19:14.960 --> 00:19:18.160 is sent from her womb to the earth to create life. 240 00:19:19.119 --> 00:19:22.799 As Catholic dogma teaches that the second person of the Trinity, 241 00:19:23.359 --> 00:19:27.319 the Son later Jesus, was the creator of the universe. 242 00:19:30.119 --> 00:19:33.119 Flood's Virgin stands with her right foot on the earth 243 00:19:33.559 --> 00:19:37.799 and left foot in water, symbolizing the alchemical union of 244 00:19:37.880 --> 00:19:43.319 sulfur and mercury. The connection equates Flood's natura with the 245 00:19:43.359 --> 00:19:47.200 Catholic doctrine to marry, a mediator between heaven and earth, 246 00:19:47.680 --> 00:19:53.640 embodying both human and divine after death. Flood's Virgin, adapted 247 00:19:53.680 --> 00:19:57.160 to a line with our chemical theories, reflects the medieval 248 00:19:57.200 --> 00:20:01.079 imagery of Eve, as Mary is conce the second Eve. 249 00:20:02.200 --> 00:20:07.319 In the Tractus Theological Philosophicus, he describes the virgin Psyche 250 00:20:07.480 --> 00:20:11.599 daughter of Nature, as a pure bride and a tabernacle 251 00:20:11.720 --> 00:20:17.319 of the Holy Spirit, mirroring attributes of the Virgin Mary. 252 00:20:17.519 --> 00:20:20.880 She is depicted adorned with divine light and as the 253 00:20:20.920 --> 00:20:26.119 minister of life embodying the Holy Trinity. Catholic doctrine, Mary 254 00:20:26.160 --> 00:20:28.480 is seen as the bride of the Trinity and her 255 00:20:28.480 --> 00:20:32.759 coronation in heaven. Now, for a quick moment, we will 256 00:20:32.799 --> 00:20:39.880 discuss the Flood's concepts on nature. Flood's nature concept includes 257 00:20:39.920 --> 00:20:46.480 two worlds, macrocosm and microcosm, with three regions each. He 258 00:20:46.559 --> 00:20:51.119 designed two opposing pyramids. The material one rises from cold, dark, 259 00:20:51.359 --> 00:20:56.240 dense space, while the formal one descends from hot, light 260 00:20:56.599 --> 00:21:01.480 sparse space. The middle region when a light equals darkness 261 00:21:01.799 --> 00:21:07.279 form equals matter is this sphere of equality, the Sun's 262 00:21:07.400 --> 00:21:11.160 orbital sphere and divine seat from which stars derive their essence, 263 00:21:11.759 --> 00:21:15.720 akin to how numbers arise from unity. Flood aimed to 264 00:21:15.799 --> 00:21:19.799 create a basic mathematical physics within his model of nature, 265 00:21:19.920 --> 00:21:24.519 using mechanical analogies as proofs. He believed all motion starts 266 00:21:24.559 --> 00:21:28.680 beyond the heavens, illustrated by a wheel's easier rotation at 267 00:21:28.720 --> 00:21:34.240 its periphery than its center. His weather glass apparatus showcased 268 00:21:34.279 --> 00:21:41.359 opposite's interaction, functioning contrary to common thermometers and barometers. Flood 269 00:21:41.359 --> 00:21:45.000 hoped his metaphysical ideas, like the two pyramids would align 270 00:21:45.079 --> 00:21:50.160 with empirical findings. He envisioned a grand, divine nature encompassing 271 00:21:50.200 --> 00:21:55.000 all knowledge, though he underestimated the public pushback his views 272 00:21:55.039 --> 00:22:02.559 would encounter. In Declarato brevis to James First, Flood explains 273 00:22:02.559 --> 00:22:07.680 his intentions. The true philosophy commonly thought as of knew, 274 00:22:08.200 --> 00:22:13.079 would destroy the old in the head, the sum the foundation, 275 00:22:13.400 --> 00:22:18.440 and the embraser of all disciplines, science and arts. It 276 00:22:18.480 --> 00:22:24.559 will diligently investigate heaven and Earth, and will sufficiently, by 277 00:22:24.599 --> 00:22:29.119 its images, explore, examine, and depict man who is unique. 278 00:22:30.519 --> 00:22:34.519 It is sufficiently obvious that my opinions are not new, 279 00:22:34.599 --> 00:22:39.240 but rather are the most evident, exploitations and most clear 280 00:22:39.319 --> 00:22:43.000 demonstrations of the secrets of nature which have been concealed 281 00:22:43.079 --> 00:22:46.240 or hidden by the ancient philosophers under the guise of 282 00:22:46.279 --> 00:22:51.279 allegorical riddles and enigmas. And now we will talk about 283 00:22:51.480 --> 00:22:54.640 music a little bit. When it came to music, Robert 284 00:22:54.720 --> 00:22:58.319 made significant contributions to the understanding of music as a 285 00:22:58.359 --> 00:23:03.839 cosmic and metaphysical force. He viewed music as a bridge 286 00:23:03.920 --> 00:23:07.160 between the earthly and the divine, reflecting the harmony of 287 00:23:07.200 --> 00:23:10.880 the universe. His works, such as The Temple of Music 288 00:23:11.119 --> 00:23:16.119 explored the relationship between musical notes, ratios, and the Pythagorean scale, 289 00:23:16.960 --> 00:23:22.400 emphasizing their connection to universal order and human existence. Flood's 290 00:23:22.400 --> 00:23:25.599 illustrations and writings often depicted music as a tool for 291 00:23:25.680 --> 00:23:31.519 understanding the cosmos, blending science, philosophy, and art. His ideas 292 00:23:31.519 --> 00:23:34.079 influenced the way music was perceived in the context of 293 00:23:34.079 --> 00:23:40.319 spirituality and the natural world during this time. Flood's theories 294 00:23:40.319 --> 00:23:44.680 about music were deeply intertwined with his mystical and philosophical worldview. 295 00:23:45.559 --> 00:23:48.000 He believed that music was a reflection of the cosmic 296 00:23:48.119 --> 00:23:50.680 order and a means to understand the harmony of the universe. 297 00:23:52.039 --> 00:23:56.079 A hero Like some of his main ideas the macrocosm 298 00:23:56.079 --> 00:23:59.240 of the microcosm, Floods saw music as a bridge between 299 00:23:59.240 --> 00:24:02.400 the macrocosm, the universe, and the microcosm, the human soul. 300 00:24:03.119 --> 00:24:06.200 He believed that the harmony in music mirrored the divine 301 00:24:06.200 --> 00:24:10.559 harmony of the cosmos. He also had musical ratios and 302 00:24:10.599 --> 00:24:15.960 Pythagorean influence. He emphasized the importance of mathematical ratios in music, 303 00:24:16.200 --> 00:24:20.480 drawing from Pythagorean principles. These ratios, according to Flood, were 304 00:24:20.480 --> 00:24:24.920 not just mathematical, but also spiritual, representing the underlying order 305 00:24:25.000 --> 00:24:30.400 of creation. In his work The Temple of Music, Flood 306 00:24:30.440 --> 00:24:32.759 explored the idea that music could be a tool for 307 00:24:32.839 --> 00:24:37.240 spiritual enlightenment and healing. He linked musical notes and scales 308 00:24:37.279 --> 00:24:42.680 to celestial movements and divine principles. With the music of 309 00:24:42.680 --> 00:24:46.480 the Spheres, Flood embraced the ancient idea of the music 310 00:24:46.559 --> 00:24:49.839 of the spheres, where celestial bodies like planets and stars 311 00:24:49.839 --> 00:24:52.920 were believed to produce harmonious sounds as they moved through 312 00:24:52.920 --> 00:24:56.119 the heavens. He saw music as a reflection of the 313 00:24:56.160 --> 00:25:01.480 divine cosmic harmony. Flood incorporated alchemical and hermetic principles into 314 00:25:01.519 --> 00:25:04.119 his view of music. He believed that music held the 315 00:25:04.119 --> 00:25:07.359 power to transform and elevate the soul, much like alchemy 316 00:25:07.440 --> 00:25:13.240 sought to transform based metals into gold. Flood also used 317 00:25:13.400 --> 00:25:17.839 symbolic representations to explain his theories. For instance, he depicted 318 00:25:17.920 --> 00:25:20.960 musical instruments as metaphors for the human body and soul, 319 00:25:21.240 --> 00:25:24.720 suggesting that playing music was akin to tuning's one inner being. 320 00:25:26.880 --> 00:25:30.039 Flood's ideas were a blend of science, mysticism, and art, 321 00:25:30.119 --> 00:25:33.640 making him a unique figure in the history of music theory. 322 00:25:34.759 --> 00:25:38.000 The core components of Robert Flood's theories about music reflect 323 00:25:38.000 --> 00:25:42.279 his unique fusion of mysticism, philosophy, and science. Music for 324 00:25:42.359 --> 00:25:45.319 Flood was not only artistic, but also a tool for 325 00:25:45.359 --> 00:25:49.440 elevating the soul and connecting with the divine. He considered 326 00:25:49.480 --> 00:25:55.240 it a means of spiritual healing and self discovery. Flood's 327 00:25:55.279 --> 00:25:57.799 theories on music did stand out for their mystical and 328 00:25:57.880 --> 00:26:02.000 metaphysical approach, which con trusts with the more scientific or 329 00:26:02.000 --> 00:26:06.519 practical perspectives of other music theories of his time. And 330 00:26:06.599 --> 00:26:11.160 here here are a few comparisons Flood verse Johannes Kepler. 331 00:26:12.039 --> 00:26:15.480 While Flood emphasized the symbolic and natural aspects of music, 332 00:26:15.880 --> 00:26:21.119 Kepler focused on the mathematical and astronomy astronomical connections, particularly 333 00:26:21.240 --> 00:26:27.119 in his Harmonius Mundai Harmony of the World. Kepler's work 334 00:26:27.200 --> 00:26:31.799 was way more grounded empirical observation, where Floods leaned heavily 335 00:26:31.880 --> 00:26:38.119 on mysticism and symbolism. Then we have Flood vers Marin Mercine. Mercine, 336 00:26:38.200 --> 00:26:41.920 often called the father of acoustics, approached music from a 337 00:26:42.000 --> 00:26:47.559 scientific and experimental perspective. He studied sound waves, resonance, and 338 00:26:47.880 --> 00:26:51.160 the physics of musical instruments. Flood, on the other hand, 339 00:26:51.240 --> 00:26:54.039 viewed music as a reflection of divine harmony and cosmic order, 340 00:26:54.720 --> 00:27:01.960 prioritizing its metaphysical significance over its physical properties. Both Flood 341 00:27:02.000 --> 00:27:05.119 and Pythagoras saw music as a bridge between the earthly 342 00:27:05.200 --> 00:27:09.599 and the divine. However, Pythagoras focused on the mathematical ratios 343 00:27:09.599 --> 00:27:14.759 in music and their universal implications, while Flood expanded this 344 00:27:14.880 --> 00:27:19.759 idea into a broader mystical framework, incorporating alchemy and hermetic philosophy. 345 00:27:22.240 --> 00:27:25.640 Flood's unique blend of mysticism, symbolism, and music theory set 346 00:27:25.720 --> 00:27:29.319 him apart from his contemporaries, making his work a fascinating 347 00:27:29.400 --> 00:27:35.480 study in the intersection of art, science, and spirituality. In 348 00:27:35.559 --> 00:27:37.960 this part of the presentation, we'll get into some of 349 00:27:38.000 --> 00:27:41.079 the books he authored in specific views and research he 350 00:27:41.160 --> 00:27:44.359 is known for and maybe isn't known for by most people. 351 00:27:46.519 --> 00:27:52.400 Flood authored multi volume encyclopedias covering topics like alchemy, astrology, cabbalism, 352 00:27:52.519 --> 00:27:58.519 and divination alongside theology, linking God with nature and humanity. 353 00:27:58.920 --> 00:28:03.319 He showcased practice knowledge in areas such as mechanics, architecture, 354 00:28:03.799 --> 00:28:10.599 military strategies, hydrology, music theory, mathematics, and medicine. His notoriety 355 00:28:10.799 --> 00:28:14.920 grew with apologia in sixteen sixteen, an early defense of 356 00:28:14.960 --> 00:28:20.119 the anonymous Rosicrucian manifestos, which remains debated regarding their origin 357 00:28:20.240 --> 00:28:25.000 and authorship. The Rosicrucians, whose existence has not been proven, 358 00:28:25.039 --> 00:28:30.039 were supported by notable Protestant reformers like Johann Valentine Andrea. 359 00:28:31.119 --> 00:28:35.920 Of the followers included practitioners of Hermes Trismegistus, along with 360 00:28:36.039 --> 00:28:42.160 ideas from Cornelius, Agrippa, and Paracelsus, all loosely labeled as Rosicrucians. 361 00:28:43.799 --> 00:28:48.400 Flood's cosmology reworks Paracelsian alchemy. In his History of the 362 00:28:48.440 --> 00:28:52.039 Two Worlds, he illustrated the universe's origins, showing how God, 363 00:28:52.359 --> 00:28:57.559 like an alchemist, separated materials from chaos. His cosmos is 364 00:28:57.559 --> 00:29:03.920 structured by Paracelsus' three principles light, darkness, and water, which 365 00:29:04.039 --> 00:29:11.039 generated three elements primary materia salt from darkness, soul, sulfur 366 00:29:11.200 --> 00:29:16.839 from light, and spirit mercury from water. These elements produced 367 00:29:16.880 --> 00:29:24.720 four qualities heat, cold, dryness, and moisteness. Floods medical writings 368 00:29:25.119 --> 00:29:39.319 include Anatoma Amphetetrum Medicina Catholica, Philosophia Sacra Clavis, Philosophia, Philosophia Moysaca. 369 00:29:39.839 --> 00:29:44.000 I even said those correctly. Now we will get into 370 00:29:44.079 --> 00:29:46.599 specific books he wrote and what he was talking about 371 00:29:46.640 --> 00:29:49.599 in them, And again just a reminder, in the video 372 00:29:49.720 --> 00:29:52.880 version of this presentation, there will be pages of these 373 00:29:52.880 --> 00:29:58.440 books to see as I talk about them. Now. First one, 374 00:29:59.240 --> 00:30:01.920 I'm gonna just say what the name is translated to English. 375 00:30:02.759 --> 00:30:06.640 The Metaphysical, physical, and technical History of the two Worlds, 376 00:30:06.920 --> 00:30:11.519 namely the Greater and the Lesser. In this book, he 377 00:30:11.599 --> 00:30:15.119 explores the relationship between the microcosm, the greater world and 378 00:30:15.160 --> 00:30:18.119 the universe, and the microcosm, the lesser world, and the 379 00:30:18.200 --> 00:30:22.200 human being. The text is divided into two main sections, 380 00:30:23.319 --> 00:30:26.920 the macrocosmic section, which addresses the structure and workings of 381 00:30:26.960 --> 00:30:30.759 the universe. The microcosmic section, which examines the human being 382 00:30:30.799 --> 00:30:35.839 as a reflection of the cosmic order. The macrocosmic section 383 00:30:36.160 --> 00:30:40.519 the universe as a divine system. In that part of 384 00:30:40.559 --> 00:30:43.640 the book, Flood presents his vision of the universe as 385 00:30:43.640 --> 00:30:47.960 a divinely ordered system. He describes the cosmos as an 386 00:30:47.640 --> 00:30:52.680 interconnected web of celestial bodies and natural phenomena governed by 387 00:30:52.720 --> 00:30:57.680 his series of correspondences and harmonies. This world view draws 388 00:30:57.680 --> 00:31:02.400 heavily on ancient and medieval sources, including Plato and Aristotle 389 00:31:02.960 --> 00:31:06.640 for their philosophical frameworks, and the Hermetic Corpus for its 390 00:31:06.839 --> 00:31:12.880 esoteric insights into the unity of all things. Central to 391 00:31:12.920 --> 00:31:16.759 Flood's cosmology is the concept of the anima mundi or 392 00:31:17.039 --> 00:31:20.880 world soul, which he views as the vital animating force 393 00:31:21.000 --> 00:31:25.799 that permeates and sustains the universe. According to Flood, the 394 00:31:25.839 --> 00:31:29.359 cosmos is not a chaotic or mechanical entity, but a living, 395 00:31:29.640 --> 00:31:36.680 purposeful creation unified by divine principles. This section emphasizes the 396 00:31:36.720 --> 00:31:40.799 interpedience of all creation with every element, from stars to 397 00:31:40.839 --> 00:31:47.319 earthly phenomena, and it reflects a grand harmonious design. In 398 00:31:47.359 --> 00:31:51.440 the Microcosmic section, the Human as a Cosmic Mirror, This 399 00:31:51.480 --> 00:31:54.400 part shifts focus to the human being, whom Flood sees 400 00:31:54.440 --> 00:31:59.079 as a microcosmic reflection of the macrocosm. Here he explores 401 00:31:59.119 --> 00:32:03.640