HIDDEN MEANING OF BLOOD

By: RUDOLF STEINER

"Blood is a very special fluid. "
All of you know, undoubtedly, that the title of this little book is taken from G
oethe's Faust. In this poem is said to Faust, the representative of the highest
human endeavor, enters into a pact with the powers of evil, represented in this
work by Mefisófeles, the emissary of Hell. Faust is about to sign a contract wi
th Mephistopheles, who asked to sign with his own blood. Faust, at first, looks
at him with curiosity, but however, issued the following statement Melistófeles
that Goethe wished to be considered in all seriousness: "Blood is a very specia
l fluid." Now, with reference to this passage from Goethe's Faust, we find a cur
ious feature in so-called commentators Goethe. Of course, the literature on the
version of the Legend of Goethe's Faust makes enormous. It is a literature of su
ch stupendous dimensions that libraries need to store both whole book, and natur
ally we can not dwell on the various comments made by these interpreters of Goet
he on that particular passage. None of the interpretations sheds more light on t
he above sentence, that the explanation given by one of his later commentators,
Professor Minor. He, like others, spoke of it as if it were a wry observation of
Mephistopheles, and referring the matter makes the following statement, really
curious, which is necessary to pay greater attention, because it is surprising t
o hear strange conclusions that are able to reach Goethe commentators. Minor Pro
fessor notes that "the devil is an enemy of the" blood "and adds that, as blood
is what sustains and preserves life, Evil, who is the enemy of the human race mu
st therefore be , the enemy of the blood. " Then-with accuracy-called attention
to the fact that even in the earliest versions of the legend of Faust, as with a
ny legend in the blood generally always plays the same role. In an old book on t
he subject is told circumstantially that Faust made a small incision in the left
hand with a penknife, and that by taking the pen to sign the contract the blood
flowing from the wound formed the following words: "Oh , man, run away. " All t
his is quite true, but now comes the observation that the devil is an enemy of t
he blood and that, therefore, Mephistopheles demanded that the signature is writ
ten with blood. One would wonder how someone wants one thing that is so disliked
. The only reasonable explanation that can occur not only on the meaning of this
passage from Goethe, but also with reference to all the other legends that deal
with the matter is that, for the devil, the blood was something very special an
d it was not in any way a matter of indifference to him that the contract was si
gned with ordinary ink or blood.
It can be assumed that the representative of the powers of evil thought, or, rat
her, is convinced, "that Faust will have more subject or power if you can get, i
f only that one drop of blood. This is evident, and no one can give another expl
anation to the matter. Fausto must write his name in his own blood, not because
the devil is an enemy of it, but rather because he wants to gain power over it.
However, in this passage lies a worthy observation is taken, that he who gains p
ower over the blood of a man gains power over the man himself and that blood is
a "very special fluid" because it is for it to be win the battle, so to speak, f
ight takes place in man between good and evil. All those things have left us the
legends and myths of different nations, and which relate to human life, will su
ffer one day a trans peculiar formation, regarding the full understanding and in
terpretation of human nature. It is long past the time when legends, fables and
myths are looked upon as expressions of the children of the people. Certainly we
have already passed the period of semi-ignorance, when it was said ironically t
hat the legends were the poetic expression of our national soul. Anyone who has
ever watched the soul of a people must have seen that it is not imaginary fictio
n or something similar, but something much deeper, and that is a fact that legen
ds and traditions of various peoples are wonderful expressions of power and extr
aordinary events. If, from the new point of view of spiritual research, we refle
ct on the ancient legends and myths€letting those beautiful and powerful images
 to us by the time primoevales held on our minds, we will find, if we trained fo
r our work with the methods of occult science, that these legends and myths are
expressions of the most ancient and profound wisdom . It is true that at first w
e feel inclined to ask how, in a primitive state of development ideas and even i
nfants, could man the mysteries of the universe represented by such legends or f
airy tales, and how is that when we meditate on them, we see in these stories wh
at the current undercover investigations are revealing to us more clearly. This
tends to excite surprise at first. But, however, which penetrates more and more
deeply into the methods through which these are created fables and legends that
will surprise fades and dissipates any doubt, certainly check in those myths, no
t just what is called simple and naive vision of things, but the portentous and
profound expression of the true and fundamental worldview.
And much more can be learned by examining thoroughly the fundamentals of these l
egends and the myths that absorbed in the intellectual and experimental science
today. But to act in this way, the student should be familiar, of course, with r
esearch ETHODS m belong to the realm of spiritual science. Everything is contain
ed in the legends and ancient doctrines about the blood is of utmost importance,
since in old times there was a wisdom that enabled man to understand the true a
nd vast significance of blood, which is a "very special fluid" and which is also
the life that animates all beings. We can not now enter into discussion about t
he source from which sprang this ancient wisdom, although it will give some indi
cations on the end of this little book. What will occupy our attention will be t
he blood itself, its importance to man and the part it plays in the progress of
human civilization. Do not look into the matter either from the physiological po
int of view or from the purely scientific, but considered from the standpoint of
spiritual conception of the Universe. We will more closely with our theme if in
deed understand the profound meaning of an ancient maxim, which is closely relat
ed to ancient Egyptian civilization, which flourished the sublime wisdom of Herm
es. It is an axiom that is the key phrase of all science, and is known under the
name of Hermetic axiom "As above so below." You will know that there are many f
anciful interpretations of this ruling, however, the explanation that will occup
y us is this: For spiritual science is very clear that the world that man has pr
imary access via your five senses is not the whole world , and is not merely the
expression of a deeper world hidden behind him, that is, the spiritual world. N
ow this is called the spiritual world, according to the Hermetic axiom, "the upp
er world, the world of" up "and the world of the senses that unfolds around us,
the existence we know through our senses and we studied by our intelligence, is
the underworld, the world of "down" the expression of that higher and spiritual
world. Thus, the occultist who sees the world of the senses do not see in it not
hing final, but rather a kind of physiognomy, which recognizes as an expression
of psychic and spiritual world, in the same way when we look at the outward appe
arance of we do not stop a man in the shape of the face or gestures to devote ou
r full attention to them, but we'll go over those details to get to the spiritua
l element in it is expressed. What we all do instinctively when we are faced wit
h any being possessing a soul is what the occult or spiritual connection to make
scientific
world, and as above so below ", when this axiom refers to the man explains:" Eve
ry impulse that animates his soul is expressed in his face. " A continent rude a
nd shocking is the expression of a vulgar mind, a smile speaks of an inner joy,
a tear, a wounded soul. Hermetic axiom we apply here the question: "Which is wha
t, in truth, is the wisdom? Spiritual science has always argued that human wisdo
m has something to do with the experience, especially with painful experiences.
Anyone who is debate in the arms of pain expressed in that suffering a lack of i
nternal harmony.€And whoever overcomes the suffering and pain carries with it o
ff and always claim that, through these sufferings, has gained some wisdom. "The
joys and pleasures of life, all that life can give satisfaction, all those thin
gs receive grateful, but, however, I dislike most forget my past pains and suffe
rings which private me such nice gifts of life because my pain and suffering is
to whom I owe my knowledge. "And that is how occult science has recognized that
wisdom is what might be called" crystallized suffering, pain that has been conqu
ered and, therefore, has transmuted into its opposite. " It is interesting to no
te that more materialistic modern research have finally arrived at exactly the s
ame conclusion. A recently published book on The Mimicry of Thought (the mimic o
f thought), it is worth reading. It is the work of a Theosophist, but a student
of human nature. The author tries to show how man's inner life, their ways of th
inking, etc., Printed or express in his face. This student of human nature draws
attention to the fact that there is something in her expression of thinkers, wh
ich is very suggestive and one might describe as "pain absorbed." We see that th
is principle is also supported by even the most materialistic of today being the
brightest conformation of the immortal axiom of spiritual science. Penetraréis
gradually deeper into it, and gradually find, point by point, that the ancient
wisdom reappear in the science of modern times. Occult Investigations show decis
ively that everything around us in this world, the mineral base, vegetation cove
r and animal world, should be considered as facial expression, or the "bottom" o
f an "arrival", or spirit is behind it. From the occult point of view, things th
at we present in the sensory world can only be properly understood if our knowle
dge includes "up" or spiritual archetype, the original spiritual beings, from wh
ich all manifested things come. And for this reason we will work to apply our mi
nds to the study of what lies behind the phenomenon of blood, of what it takes f
or blood physiognomic expression in
sensible world. Come to understand the spiritual basis of blood you will realize
that the knowledge of such matters should react completely on the mental concep
t of life. Today assail us the most important issues, questions related to educa
tion not only children but also nations. And we are dealing with educational pro
blems that humanity must face in the future and can not fail to be recognized by
those who know the current social movement and claims to rise everywhere, wheth
er they are incorporated women's issues, the labor problem or pacifist propagand
a. All these things that took our minds intensely anxious. But all these issues
are illuminated as soon as we recognize the nature of the spiritual essence that
is hidden in the blood. Who could deny that this issue is not tied to narrow ra
ce, which every day becomes more obvious? Yet this problem of race is one that w
e can not understand until we understand the mysteries of blood and the results
produced by mixing the blood of different races, whose importance is increasing
as we go ridding ourselves of the old methods of investigation concerning the ma
tter and as we try to approach a more comprehensive and lucid understanding of t
he issue. This is the problem of colonization, which pushes the civilized races
to make contact with the savages, that is: To what extent are able to civilize t
he savages? How can a black or any other savage into a civilized? So how to proc
eed with them? Thus we see that we must consider not only the feelings that eman
ate from a vague morality, but also we are faced with large, serious and critica
l problems arising from the mere fact of existence itself Those who do not know
the conditions that govern people-whether they are in a higher or lower degree o
f evolution, or the one or the other whether or not a particular material for th
eir blood - can not in any way, find an appropriate method for introducing civil
ization to a race strange. All these problems arise only addresses the issue of
blood.€What blood is itself presumably all know it, by the teachings of natural
science streams, and you will know that, as he touches the man and the higher a
nimals, this blood is practically the lifeblood. The inner man is brought into c
ontact with the outside through the blood, andin the course of that process huma
n blood absorbs oxygen, which is the very breath of life. By the absorption of o
xygen the blood undergoes a renovation. The blood goes in search of that oxygen
is a kind of poison to the body-a real-destructive and devastating, but by absor
bing blue-red blood that this becomes a red fluid, the giver of life, the
combustion process. The blood that passes through the body, depositing particles
everywhere primitive is charged with the task of assimilating the materials dir
ectly from the outside world and implementing them through the fastest way possi
ble to the nutrition of the body. It is necessary for humans and higher animals,
primarily those materials absorb food in your blood, then, once formed, has to
take oxygen from the air and build and sustain the body through it. Someone with
knowledge of mind noted, not without reason: "The blood circulation is like a s
econd life and relationship with man body, bone, muscle and nervous system, acts
as a kind of outside world." Because it is a fact that every human being is con
tinually getting its sustenance from the blood, and also download it what no lon
ger serves him more. Human blood is therefore a real turn who constantly carries
with him as inseparable companion, and the man gets new force instead giving al
l that no longer serves. Could call the blood, quite properly, the "vital fluid
of man", because this special fluid, constantly changing, it is surely just as i
mportant for man as cellulose to the lower organisms. The distinguished scientis
t Ernst Haeckel, who has penetrated deeply into the things of nature, in several
of his popular books have drawn attention to the fact that blood is, in fact, t
he last factor that originates in the body . If we observe the development of th
e human embryo, we find that the rudiments of the bones and muscles develop befo
re the appearance of the first tendency towards the formation of blood. The prod
uction of blood, with all its subtle organization of complicated blood vessels,
appears very late in the development of the embryo, and this natural knowledge h
as correctly deduced that the production of blood is the last thing done on the
evolution of universe, and that other powers are in it have to reach the summit
of the blood, so to speak, so it can be done at that point of evolution which wi
ll be made internally in humans. Until the embryo has not repeated itself all ea
rlier stages of human growth, thus reaching the driving which was the world befo
re the formation of blood, can not perform that act which crowns the evolution:
the transmutation and advanced everything done, making this "very special fluid"
called blood. If we want to know the mysterious laws of the spiritual universe
that is hidden in the blood, it is necessary to familiarize ourselves a little w
ith some of the most fundamental concepts of Theosophy. These concepts have been
already issued in other works, and you will see that these basic ideas of Theos
ophy is the "up" and that this
"Up" is expressed in the major laws governing the blood-and the rest of your lif
e and also have a face. Those who already know the basic laws of Theosophy a new
hope that will repeat them for the benefit of those who study this for the firs
t time. And besides, this repetition will do more and more clear these laws for
the first, seeing how they apply in particular to new and special cases. Of cour
se, for those who know nothing of Theosophy, which are not yet familiar with the
se conceptions of life and the universe, what I say then it will seem scarcely m
ore than words strung without much content. But failure is not always where no i
deas locked in the words that suggest anything to a person. In this case we can
apply, with a slight alteration, an observation Litchtemberg humorist, who said:
"If a head and a book suffer a collision, yielding a hollow sound, the fault is
not necessarily the book."€This is particularly true when judging our contempo
rary theosophical truths. If these truths ringing in the ears of many as mere wo
rds without meaning, is not necessarily the fault of Theosophy. To what, however
, have found their way into these matters will understand that beyond and above
any reference to higher beings, such beings actually exist, but are not in the w
orld of the senses. The Theosophical concept of the universe says that man, as r
evealed to our senses in the external world and what their form is concerned, is
but one part of the whole human being, and that in fact there are many other pa
rties after the physical body. Man has this physical body in common with the so-
called inanimate minerals around us. Besides this, however, man possesses the et
heric body or vital. The word 'ethereal' is not used here in the same direction
as the applied materials science. This etheric body or vital as it is sometimes
called, far from being a figment of the imagination, is so distinctly visible to
the occult spiritual senses as colors to the physical eye. The clairvoyant can
see clearly that the etheric body. It is the principle that life brings in inorg
anic matter, to boot to the inanimate condition, dip it into the ocean alive. Do
not you dare believe that this body is to the occultist merely something to be
added to what has no life. This is precisely what scientists materialists want t
o do. They are trying to fill what they see under the microscope invented someth
ing called the vital principle. However, research does not adopt such a theosoph
ical point of view. It has a fixed principle and says: "Here I am as a researche
r, as I am. Everything that exists in the world should be confirmed with my curr
ent view. What I can not perceive does not exist. " This way of arguing is more
or less analogous to that used by a blind man saying that the colors are simply
dreams of fantasy. The man who knows nothing about a subject is not able to judg
e, but you can do that which, among its experiences with that.
The man is in a state of evolution, and for this reason Theosophy says: "If you
stay as you are you will not see the etheric body, and therefore you can talk, i
ndeed, the limits of knowledge and" ignorabimus "but if you desarrolláis and yo
u, learn the necessary powers to the knowledge of spiritual things, you shall sp
eak no more of the limitations of knowledge, because they only exist while the m
an does not develop your inner senses." For this reason, is the weight agnoticis
mo so overwhelming in our civilization, for he says: "Man is so and so and so an
d so being can only know this and that." And answer this doctrine: "Although it
is so and so today will have to do different tomorrow, and when you know somethi
ng is different today do not know." So the second part of man is the etheric bod
y, which has in common with the plant kingdom. The third part is what is called
astral body, beautiful and significant name, which will be explained later. Theo
sophists who want to change the name have no idea what that name means. The astr
al body you are assigned the task in humans and in animals, raising the vital su
bstance to the plane of feeling, so that, in the vital substance, to move not on
ly fluids but also can express in her what are known as pleasure and pain, joy a
nd sadness. And here you have, then, the essential difference between plant and
animal, but there are some transition states between them. A very recent natural
istic school of opinion that the feeling, in its literal sense, is also the heri
tage of the plants, but this is not just a pun because it is obvious that certai
n plants have an organization as possible to meet certain things that are put in
contact, but this phenomenon can not be described as a sensation. For the feeli
ng that there may be an image has to be formed within the self, as a reflection
of what the feeling. And therefore if certain plants respond to external stimuli
, that does not prove that the plant answer to stimulation by a feeling, that is
, by experiencing internally. The inner experiences have their seat in the astra
l body. Thus we see that what has come to the animal state consists of a physica
l body, etheric body or vital and astral body. However, the man is on the animal
, because it has something different;€and thinkers of all time know what that s
uperiority. This is indicated as Jean Paul says in his autobiography. That I cou
ld remember very well the day he met for the first time as a child in the yard o
f his parents' farm, and a thought flashed through his mind: "He was an ego, a b
eing capable of closely said himself "I" and noted that this made a deep impress
ion. " All calls to external science of soul neglect the most important point to
be found here. It will therefore be necessary, for a moment
investigate and discuss a very subtle argument, but which shows at what point is
the question. In all human languages have a small word that is totally differen
t from all others. Anyone can put names to things around us, all we can call a t
able, table, chair, chair. But there is one word, a name that can not be applied
to anything, except himself, and this is the word "me." This "I" has to emerge
from the depths of the soul itself, is the name that only the soul can apply to
itself. Any other person is a "you" to me, and I am a "you" to her. All religion
s have recognized this "I" as an expression of the principle of mind, through wh
ich can speak the inner self, the divine nature. Here, then, begins what can nev
er be penetrated by the external senses, which can never be appointed from outsi
de its real meaning, it must emerge from the depths of being. Here begins the mo
nologue, soliloquy of the soul, through which the divine self makes its presence
known when the path is clean and ready for the coming of the spirit into the hu
man soul. In the religions of primitive civilizations, among the ancient Hebrews
, for example, this name is known as the unspeakable name of God, and any other
interpretation that modern philology can choose to be inaccurate, because they f
ind that the Jewish name of God has another meaning than that expressed in our w
ord "I". A shudder passed through those who were gathered at the temple when the
initiated pronounced the "Name Unknown God," when dimly perceive what is meant
by those words reverberating around the temple: "I am what I am." In these words
is expressed the fourth principle of human nature, whose debut single man posse
sses, of beings who are upon the earth, and that I, in turn, holds and develops
within himself the seeds of higher states of humanity. Solo is possible we take
a look at what, in the future will unfold through this fourth principle. We must
point out that man is composed of a physical body, etheric body, an astral body
and ego, or real inner self, and that, within this inner being, are the rudimen
ts of three higher stages of development, which will arise in the blood. Those t
hree states are Manas, Buddhi and Atma. Manas, the spiritual in contradistinctio
n to the bodily self. Buddhi, the Spirit of Life. Atma, the real and true spirit
of the man, distant ideal of modern humanity, the rudimentary germ, which is la
tent in it, will reach in future ages, perfection.
There are seven colors in the rainbow, seven tones in the scale, seven sets of a
tomic weights, seven degrees on the scale of human beings, and they, in turn, di
vided into four lower and three higher degrees. We will now get a clear percepti
on of the way the upper triad, spiritual, gets a facial expression in the lower
quaternary, and the way in which we presented in the sensory world. We have, fir
st, what has been crystallized in the form of the human physical body, the body
that man has in common with what we call inanimate nature. When we theosophicall
y the physical body, we do not show what the eye sees, but rather the combinatio
n of forces that built the physical body, that living force that exists after th
e visible form. Now look at a vegetable. This being has an etheric body that ele
vates physical substance to life, that is, converting the substance into living
sap. What is it that transforms inanimate forces in sap called living? It is cal
led the etheric body and this body does just the same work in animals in man doe
s that which has existence only get a configuration material living, a way to li
ve. This etheric body, in turn, is permeated by an astral body.€And what makes
the astral body? It makes the substance which has already been set in motion int
ernal experience the movement of fluids flowing from the outside, so that the ou
tward movement is reflected in internal experiences. We have now reached the poi
nt where we can understand the man in regard to its place in the animal kingdom.
All substances which make up the man, such as oxygen, nitrogen, hydrogen, sulfu
r, phosphorus, etc., are also found in inanimate nature. If the etheric body tha
t has been transformed into living substance must have internal experience and t
o create internal reflection of what takes place externally, then can the etheri
c body must be permeated by l oque called astral body, because it is the astral
body which the sensation. But at this stage the astral body only produces the se
nsation of a particular form. The etheric body transmutes inorganic substances i
n fluids, and the astral body, in turn, transforms the vital substances in subst
ances sentient, but-and to take note of this, what is it you can feel a being en
dowed with only these three bodies? You will feel only himself, his own life pro
cess: take a life that is contained in itself. Now, this is an interesting fact
of immense importance and should not be forgotten. If we consider one of the low
er animals, "what have you done? It has transformed into inanimate substance liv
ing substance and the substance can only be sensible in any case where there are
at
least the beginnings of what, at a later stage, appears as developed nervous sys
tem. Thus we have, therefore inanimate substance, and substance living substance
permeated by nerves capable of sensation. If we consider a crystal, we must rec
ognize prima facie it is the outward expression of certain natural laws that gov
ern the inorganic realm of the external world. No glass can be formed without th
e help of some natural environment. No link in the chain can be separated from t
he Cosmos and set apart by itself. We can hardly separate the man from his envir
onment around, because if it leads to a height of a few miles above the earth, i
nevitably dies. Just as man is only conceivable here in the place where he is, w
here the necessary forces are combined in it, that is also with the crystal and
therefore anyone contemplating a glass properly, you will see in it a picture of
the whole of nature and the entire Cosmos as well. What is relevant Cuvier said
exactly: "A competent anatomical be able to tell which animal belonged to a bon
e, each animal a particular kind of bone formation." In this fashion, the Cosmos
lives in the form of a crystal. And also the whole cosmos is expressed in the l
iving substance of a single being. The fluid circulating through a being are at
the same time, a small world and the great world counterpart. And when the subst
ance has been able to sense what is what is in the sensations of the most basic
things? These feelings are a reflection of the cosmic laws, so that every living
being perceived within himself, microcosmically entire macrocosm. The life of a
sentient creature is elementary, then, a picture of life in the universe, as we
ll as the glass is a picture of its shape. The consciousness of such beings is,
of course, very dark. But, however, this vagueness of his consciousness is offse
t by the increased scale, because these are elemental beings throughout the cosm
os in his dark consciousness. However, in man only exists a more complicated str
ucture of these three bodies found in the simplest of living creatures and sensi
tive. Consider a man-regardless of their blood - as if formed by the material co
ntaining the physical world, such as vegetables, certain juices that transform t
hose in living substance, which gradually organized nervous system. The first ne
rvous system is called the sympathetic system, and in the case of man extends al
ong the entire spinal column, which is linked by small lateral filaments. It has
also, on each side, series of nodes, the branches coming out everywhere, and th
e lungs, digestive organs, etc.. The sympathetic nervous system occurs in the fi
rst place, the life of sensation and described. But, the human conscience does n
ot extend so as to enable profoundly nt follow the cosmic processes that are ref
lected in these nerves. These are a means of expression, and as human life is fo
rmed by the world
cosmic around it, so this cosmic world is reflected back into the sympathetic ne
rvous system. These nerves are living a very dark inner life, and if he could pe
netrate your system sympathetic nervous system than maintaining sleep, would, as
in a state of luminous life, the silent of powerful cosmic laws. In the past th
e man had a right clarovidene has now been surpassed, but that can be experience
d when, by special procedures, suspending the higher nervous system activity, th
ereby releasing less than or subliminal consciousness. On such occasions the man
lives in the nervous system, as particular, are a reflection of the external wo
rld. Some lower animals still retain this state of consciousness, and though dar
k and indistinct, is essentially broader than the consciousness of modern man. A
huge world is reflected in the dark inner life, not just a small section as tha
t paid to the contemporary man. But in the case of man there has been something
else. When evolution has advanced so far that has developed the sympathetic nerv
ous system, so that the entire cosmos is reflected in it, to be evolving opens b
ack out to get to that point, the sympathetic system is then added spinal cord .
The cerebrospinal system evolves then the bodies that we are linked with the ou
tside world. The man, once it gets here, and not merely act as a mirror so it re
flects the primordial laws of cosmic evolution, but rather establishes a relatio
nship between the reflection itself and the outside world. The union of the symp
athetic system with the cerebro-spinal system expresses the change that has take
n place primarily in the astral body. The latter no longer merely the cosmic lif
e lived in a dark state of consciousness, but that they join to his own special
inner existence. The sympathetic system empowers people to feel what happens out
side of them, the cerebro-spinal system to perceive what is happening inside, an
d the highest form of nervous system, including the one with our humanity in gen
eral today, making the most highly developed astral body material for the creati
on of images or representations of the external world. The man has lost the powe
r to perceive the dark primitive images of the external world, but on the other
art, is now aware of their inner life, a new world of images, which, admittedly,
 only a small position reflects the outside world, but in a clearer and more per
fect than before. And along with this transformation takes place further change
in higher stages of development. The transformation begins, ranging from the ast
ral body to the etheric body. Just as the etheric body in its transformation pro
cess, develops the astral body in the same way as the sympathetic system is adde
d to the cerebro-spinal system, so that, after receiving the circulation
Fluid lower-growing and free from the etheric body, transmuting these fluids les
s and turning them into what we know as blood. The blood is, therefore, the expr
ession of individual etheric body and the cerebro-spinal system is the expressio
n of individual astral body. This individualization is what produces the ego or
"me." Having thus considered the man in his evolution, we find a chain consistin
g of five links that affect the physical body, the etheric body and astral body,
with these links: 1. 2. 3. 4. Neutral forces, inorganic, physical. The fluids,
which are also found in plants. The bottom or sympathetic nervous system. The hi
gher astral body has evolved from the bottom and which finds its expression in t
he brain and spinal cord. 5. The etheric body individuating principle. As these
last two principles have been individualized, so the first principle by which in
animate matter enters the human body, serving to sustain it, also individually,
but in our humanity today are only the rudiments of this transformation. We have
seen how the foreign substances and reports within the human body as the etheri
c body converts those materials into living forms we have seen that the astral b
ody shapes the images of the external world and that these reflections are resol
ved outside inner experiences and this inner life is played then in pictures of
the outside world. Now when this metamorphosis extends to the etheric body forms
blood. Blood vessels and the heart,€are the expression of the transformed ethe
ric body, and in the same way, the spinal cord and brain express the transformed
astral body. And in the same way through the brain is experiencing internally t
he external world, so also through the blood, this inner world becomes outward e
xpression of man's body. It is necessary to speak with similes in order to descr
ibe this complicated process we are considering now. The blood absorbs the image
s of the outside world that the brain has formed internally transformed into liv
ing forces and building the human body sustains them today. The blood is therefo
re the material that builds the body of man. Before us the process by which bloo
d drawn from around the highest cosmic substances can be obtained, or oxygen, wh
ich
renews the blood and provides new life. And so the blood is forced to open to th
e outside world. We have thus followed the path of the outside world and vice ve
rsa within the internal to the external world. Two things are now possible. We s
ee that the blood originates when man faces the outside world as an independent,
when, apart from the perceptions to which the external world has, he, in turn,
produces different shapes and images on their own, becoming and creator, creatin
g the possibility for the ego, the individual will come to be in his life. A bei
ng in whom this process has not taken place yet I can not say. In the blood lies
the principle for development of the ego. The self can only be expressed when t
he being is able to form within itself, which has obtained images of the externa
l world. A self must be able to take the external world and play itself internal
ly. If the man alone was endowed with a brain and could not reproduce the images
of the external world internally and to experience itself, would only say: "The
external world is reflected in me as in a mirror." However, if you can build a
new form for this reflection of the outside world, is a self. A creature that on
ly has a sympathetic nervous system, only reflects the world around her, not the
outside world perceives as herself, as her inner life. The being who possesses
a cerebro-spinal system perceives the reflection as his own inner life But when
the individual has blood, her inner life experiences as their own form. By blood
, aided by the oxygen from the outside world, the individual body is formed acco
rding to the images of the inner life. This formation is expressed as a percepti
on of me. The ego is directed in two directions, and blood outwardly express thi
s power .. The vision of the ego is directed inwards, his will is directed outwa
rd. Blood forces are directed inward, forming the inner man and once again out t
owards the oxygen of the outside world. Because of this man sinks into unconscio
usness during sleep, is immersed in what your conscience can pilot in the blood.
When, however, opens his eyes again to the outside world, his blood adds to its
construction forces the images produced by the brain and senses. Thus, the bloo
d remains in the middle, so to speak, between the inner world of images and the
external world of living forms. This phenomenon is clarified when we study two p
henomena: the descent-relationship between sentient beings, and experience in th
e world of external events. Descent, or descent, puts us where we are, according
to the law of blood relations. A person born of a race, a tribe, a line of ance
stors, and what these ancestors have transmitted is expressed in their blood. Th
e blood is stored, so to speak, all l Touch the material past has built her man,
and in the blood are also forming all things being prepared for the future.
Therefore, when the man temporarily suppresses higher consciousness, when immers
ed in hypnosis or in a state of somnambulism, or is atavistic clarovidente, desc
ends to a conscience immensely deep, in the knowledge that you have dreamed of t
he great laws cosmic, but, however, perceived more clearly than in the most vivi
d dreams of ordinary sleep. In such cases, brain activity is nil, and for the de
eper states of sleep walking this activity is annulled in the spinal cord. Man e
xperiences the activities of the sympathetic nervous system, ie in a dark and so
mewhat vague feel the life of the entire cosmos.€On such occasions, the blood a
nd does not express the inner life images that are produced by the brain, but wh
ich presents the external world has formed in it. However, we must remember that
the strength of his predecessors have helped man to be what it is. Just as it i
nherits the shape of the nose of the ancestors, too, inherits the shape of the b
ody. In such cases, in which suppresses awareness of senses, the images come fro
m the external world, ie his ancestors are active in their blood, and, on those
occasions, you take some, confusing and vague, in their lives remote. Every wher
e in the world is in a state of evolution, including human consciousness. The ma
n has not always been the consciousness that now has, and when we go back to the
times of our earliest ancestors, we find a very different class consciousness.
Today the man in his waking life, perceived external things through their senses
and formed idea about them. These ideas about the external world act in their b
lood. All have been impressed when, as a result of sensory experience is therefo
re active and live in their blood, their memory is full of such experiences of t
heir senses. However, on the other hand, modern man no longer has any awareness
of what it has in its internal life as a heritage body of his predecessors. He k
nows nothing about the ways of his internal organs, but in early times was the c
ase in another way. Then living in his blood, not only what the senses had recei
ved from the external world, but also what is contained in body shape and body s
hape as that was inherited from his predecessors, the man they felt the life wit
hin itself. If we meditate on a higher form of this consciousness, we shall see
this also as expressed in a corresponding memory. The only person experiencing w
hat it perceives through his senses, remember nothing but the events associated
with these external sensory experiences. You can only remember things and have e
xperienced since childhood. But if prehistoric man was different. This was what
was in it, and how this inner experience was the result of heredity, passed thro
ugh the experiences of their predecessors, that power through intimate. And reme
mber not only their own children but also the experiences of their predecessors.
These
lives of their ancestors were, in fact, always present in the images he received
his blood, because, incredible as that may seem to the materialists of our day,
there was at one time a form of consciousness through which man to consider not
only sensory perceptions and personal experiences, but also the experiences of
their predecessors. And in those days, when they said: "I have experienced such
and such", alluding not only to what had happened to them in person, but also th
e experiences of their predecessors, because the recalled perfectly. This awaren
ess early era, in truth, confusing and obscure, vague when compared with the wak
ing consciousness of contemporary man. Participated more in the nature of a vivi
d dream, but on the other hand, covered a much larger stage than the current awa
reness. The son was connected to the father and grandfather, I feel as one, sinc
e he felt the experiences of those like themselves. And as a man possessed this
awareness and lived not only in their own personal world, but also in the consci
ousness of the generations that preceded him and was in himself, naming himself
included in that name to all those who belonged to their ancestral line. Father,
son, grandson, etc.., Were designated by one name, common to all of them, passi
ng through all of them also in a word, a person was simply a member of a line of
descendants without interruption. This sensation was vivid and real. Now invest
igate how this form of consciousness transformed. Was produced by a well-known c
ause in the history of the occult. If we go back to the past, we find that there
a particular moment that stands outside the history of every nation. It is the
time when people enter a new phase of civilization, the time without its old tra
ditions, when it ceases to own their ancient wisdom, whose wisdom was transmitte
d through successive generations, through of blood. The nation has, however, awa
re of it and it is expressed in their legends. In early days the tribes were sti
ll far apart,€and individual members of the family is intermarried. It has been
shown that this has been the case in all races and all peoples, and the time it
broke this principle was of utmost importance to mankind, when he began to intr
oduce foreign blood as marital relations between members of the same family were
replaced by marriage with foreigners, thus giving rise to exogamy. Inbreeding p
reserves the blood of the generation, let it be the same blood flowing in all me
mbers of the same family, during whole gene rations. Inoculated exogamy new bloo
d in man and this breach of the principle of the tribe, this mixture of blood, s
ooner or later, takes place in all peoples, signifies the birth of the intellect
. The important point is that in ancient times, had a vague clarovidencia have s
prouted where myths and legends. This clarovidencia may exist between persons of
the same blood as well as our current awareness product will
of mixed blood. The birth of the intellect, reason, was simultaneous with the ad
vent of exogamy. Surprising as it may seem, it is nevertheless true. It is a fac
t that more and more shall be dealt with through the external investigation. And
in fact, have already taken the first steps in this direction. But this mixing
of blood produced by outcrossing is also the cause of death of the clarovidencia
which had in the early days, for humanity to evolve and reach a higher level of
development, and as the person has gone through the stages of development retri
eves this clarovidencia hidden and transmutes it into a new form, so our current
waking consciousness clearly has emerged from this confused and vague clarovide
ncia we had in antiquity. Today, especially when it is printed around the man in
your blood, and hence the environment around the inner man modele according to
the external world. In the case of primitive man was that which was contained wi
thin the body that more fully expressed in the blood. In those early times was i
nherited the memory of ancestral experiences, and together with them, good and b
ad trends. In the blood of the descendants were the footprints of the trends of
the ancestors. Now, when the blood was mixed through intermarriage, this close r
elationship with the ancestors was severed and the man began to live a life of i
ts own staff. Began to regulate their moral tendencies according to what I was e
xperiencing in his personal life. So, then, that blood is expressed unalloyed po
wer of ancient life, and blood mixed the power of personal experience. Myths and
legends tell of these things and say, "What has power over your blood has power
over you." This traditional power ceased when he could not do more about the bl
ood, because the latter capacity to respond to this power was extinguished by th
e admission of foreign blood. This statement is absolutely correct. Whatever you
want to get over a man should act on it so that its action is expressed in thei
r blood. Therefore, if an evil power would influence a man would have to begin t
o influence their blood. This is the profound spiritual significance of the life
of Faust. This is the reason why the representative of the evil principle says:
"Signing the deal with your blood. If I get your name written in your blood, th
en I have you, through that which dominates all men, so I'll have linked to me c
ompletely. " For anyone who dominate the blood dominates the man himself or the
ego of man. When two groups of men come into contact, as in colonization, then t
hose who are familiar with the conditions of evolution can predict whether an al
ien form of civilization can be assimilated by the others. Take, for example, a
town that is the product of his environment around, in whose blood this environm
ent has been treated, and whether it's print
the people a new form of civilization. This would be impossible. That is why cer
tain aboriginal peoples began to wane as soon as the settlers come to their land
. From this point of view is that we must consider the issue, and the idea that
they can force changes on all supporters will have the time because it is futile
to blood more than it can deliver. Modern science has discovered that if a smal
l animal blood is mixed with another of a different species, blood from a fatal
to the other.€This I knew the whole occult since ages. If you mix the blood of
a human being with that of the lower monkeys, the result is destructive for the
species, because the former is far from the latter. But if you mix the blood of
a man with that of the higher apes, there is no death. And as this mixture of bl
ood from different animal species causes death when the rates are very remote, s
o the old man's clarovidencia undeveloped died when his blood mingled with that
of others who did not belong to the same tribe. All intellectual life today is t
he product of mixed blood, and time is not far away when the man begins to study
the influence this had on human life, and then can gradually reverse the human
history, when the research begins again from this point of view. We have seen th
at blood mixed with the blood in the case of very different animal species, kill
s, and that the mixed blood of animal species like not kill. The physical organi
sm of man survives when strange blood comes in contact with other blood, but the
power clarovidente perishes under the influence of this mixture or outcrossing.
The man is constituted so that when blood is mixed with another that is not ver
y far in the evolutionary scale, the intellect is born. By this means, the origi
nal clarovidencia man belonged to the lower animal destroyed and a new awareness
took its place. Thus we find that in a higher stage of human development, there
is something similar to what happens in a lower state of the animal kingdom. At
last, strange blood kills the foreign blood. In the human kingdom strange blood
kills the thing which is closely linked to the blood of the tribe, the clarovid
encia vague and confusing. Our waking consciousness, current, is therefore the r
esult of a destructive process. In the course of evolution, mental life caused b
y inbreeding has been destroyed, but exogamy has given birth to the intellect, t
he large and clear now waking consciousness.
That which can live in the blood of man is living in your ego. Just as the ether
ic body is the expression of the vital fluids and their systems, and the astral
body of the nervous system, so the blood is the expression of self or ego. The p
hysical principle, the etheric body and the astral are the "up", the physical bo
dy, the vital system and nervous system are the "bottom." This has to be noted c
arefully whether to make some progress in practical life. For example, the indiv
iduality of a people can be destroyed, to colonize, it requires more blood than
you can bear, because blood is where it expresses the ego. The man has beauty an
d truth only when their blood has. Mephistopheles gets possession of Faust's blo
od because he wants to dominate his ego. Hence we can say that the sentence that
has formed the subject of this little work has been taken from the deepest dept
hs of knowledge, because in truth, "Blood is a very special fluid."