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" 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 MefisÃ³feles, 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 MelistÃ³feles 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 mythsÂletting 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.ÂAnd 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. PenetrarÃ©is 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.ÂWhat 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."ÂThis 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 socalled 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 desarrollÃ¡is 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;Âand 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.ÂAnd 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,Âare 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.ÂOn 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,Âand 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.ÂThis 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."
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