THE noted mystic, Jacob Bœhm, was born in the year 1575, and is said to have died in the year 1619. He was undoubtedly acquainted with the volumes of Robertus de Fluctibus, known as the 'English Rosicrucian'.
There is considerable doubt whether there were not two Robert Fludds, and whether, in reality, the theories and the mystic ideas of the one were not accepted as arising from the other. The following attestation will sufficiently establish these important facts:
'Quelques bibliographes ont confondu Robert Flood’ (the Rosicrucian Philosopher), ’avec un autre Robert, dominicain Anglais, nè a York, et qui florissait dans le 14o siècle.
'Ce religieux avait fait aussi des recherches et laissé des ecrits sur les Mysterès de la Nature, et ce qui l’avait fait surnommer "Perscrutator" (le "Chercheur"). Jean Pits et Jacques Echard, d’après Jean Leland, lui attribuent: De impressionibus aëris; de Mirabilibus Elementorum de Magia Cæremoniali; de Mysteriis Secretorum; et Correctorium Alchymiæ.'--Biographie Universelle:--Tome Quinzieme, p. 109, et supra.
The character of the above books by Robert Flood, the Dominican, and the close similarity of his studies
with those of the famous Robert Flood, or 'Robertus de Fluctibus', of Milgate House, in Kent, would seem to come very near to proof that there was some family descent from the one to the other. The circumstances will at all events go a long way towards establishing a possible connexion or relationship between the first Robert and the second Robert; though divided through such a long space of time as intervenes between the fourteenth century and the period of James the First and Charles the First.
In all the matters treated of in this book, in the meaning and purpose of art--such as music particularly--the grand philosophical contention is, whether the world may be said to have 'sprung'--to apply the word thus--from FEELING, or was constructed--so to describe the mythic: making of nature--from SCIENCE. In this distinction lies everything of philosophic abstraction in regard to the subjects 'POWER' and 'LOVE', as originators of the scheme of things.
We may put the question in other words as a theosophic speculation, whether 'Man'--and therefore 'art'--is from the HEAD, or the HEART. We think entirely the latter, in as far as 'LOVE' is greater than 'WISDOM', and is its ruler. In this great fact lies all the hope of the world. By wisdom and justice the world is naught. Mercy and love (the 'IMMORTAL PITY') alone saves the world. Therefore contrition. Therefore sacrifice. Therefore submission--submission and innocence 'like as little children'.
It follows from the above that to this possible relaxing of the sternness of punishment ('JUSTICE') the saints penetrated. This means the theosophic, all-sufficient (because accepted) 'Propitiation,' or the sacrifice of the 'SAVIOUR', or of the 'sensitive side of human nature'. In this emotion from the heart lies all religion, and all that we can know of
ourselves of hope. All that by any possibility we can know of ourselves--'OF HOPE'.
The following are certain Masonic observations:
(I. N. R. I.) These significant letters (or symbols) may be interpreted: 'Igne Nova Renovatur Integra'.
INRI: Jes. Naz. Rex. Judæ.
The office of the Rosary contains fifteen repetitions of the 'Lord's Prayer'. It comprises One Hundred and Fifty Salutations of the Blessed Virgin Mary. In the astronomical and astrological reference this implies: Firstly, the fifteen lunations (half of thirty days), or the feminine half-dark, mystic, naturally unconscious--magic--insensible corporeal changes incident of each month. The second instance carries reference to the magic semi-diameter of the ever-revolving solar circle, or the mythical 'Ezekiel’s wheel', to which we have referred (cabalistically) in various places.