Blood occupies a singular position in the depth-psychological corpus: it is simultaneously physiological substrate, alchemical arcane substance, sacrificial medium, and psychological symbol. Onians establishes the archaic Greek and Germanic conviction that blood is the seat of consciousness and soul — the hot, vaporous liquid from which thumos arises and through which intelligence inheres in the chest. Padel extends this into tragic phenomenology, demonstrating that spilt blood constitutes the material link between murder and madness, and that the Erinyes are its mythological personification. Edinger provides the most systematic psychological treatment, reading blood through alchemical symbolism as the arcane substance that bridges solutio and calcinatio, union and fire, the covenant-bond between ego and Self, the nourishing essence offered in Christ’s passion. Abraham’s lexicon confirms this alchemical range: blood appears first as the death-fluid of the opening opus, then transforms into the red tincture of renewal. Neumann situates blood sacrifice within the Great Mother’s fertility logic, where death feeds life. Hillman attends to the puer’s bleeding as revelation of archetypal vulnerability. Across these positions a central tension persists: blood is both the perilous substance that, when spilt, generates curse and contamination, and the transformative essence that, when offered or shared, binds, nourishes, and redeems.