INITIATION SCIENCE E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2016

Beschreibung

In an astonishing series of lectures on the science of spiritual knowledge, Rudolf Steiner begins by addressing an audience in Dornach, Switzerland – where, only months earlier, his architectural masterpiece, the first Goetheanum, had been destroyed by fire. He discusses the nature of our planetary system, revealing the planets that are characterised by freedom and those that determine destiny. The spirits of the moon live in seclusion, preserving 'original wisdom' and reflecting powers connected to sexuality, whereas the sun creates harmony. Jupiter is 'the thinker', whilst the spirits on Saturn act as 'living memory'. Speaking in London, Steiner states that the things that happen to people in sleep are more important than anything that occurs during waking hours! Human beings, he says, must learn to see themselves as an image of spirits and spiritual activities on earth.In a break from the theme, and returning to Dornach, Rudolf Steiner reports on his recent visit to England and Wales, where he attended an educational conference in Ilkley, a Summer School in Penmaenmawr and a school for the disadvantaged in the East End of London. Steiner speaks of the particular atmosphere he experienced in West Yorkshire and North Wales, where remnants of Druid spirituality live in the surroundings. The latter theme emerges strongly in the next lectures, which examine the Druid priest's sun initiation and perception of moon spirits. The Druids investigated the secrets of the universe, influencing both social and religious life. Steiner also describes the mythic being of Woden, who signified the birth of intellectuality and the subsequent fear of death – which, he asserts, can be healed by the Mystery of Golgotha.In the final section, Rudolf Steiner discusses: 'The past, present and future development of the human mind'. Again, he references the importance of Druid culture, noting that the ground plans of the stone circles in Penmaenmawr are similar to that of the first Goetheanum. He also points to the crucial roles of the ancient Mysteries and Christ's deed in human development.

Leseprobe

INITIATION SCIENCE

and the Development of the Human Mind

Eight lectures and a report on a visit to Britain given in Dornach, London and Stuttgart between 27 July and 16 September 1923

TRANSLATED BY ANNA MEUSS

INTRODUCTION BY ANNA MEUSS

RUDOLF STEINER

RUDOLF STEINER PRESS

CW 228

The publishers gratefully acknowledge the generous funding of this publication by the estate of Dr Eva Frommer MD (1927-2004) and the Anthroposophical Society in Great Britain

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2016

Originally published in German under the title Initiationswissenschaft und Sternenerkenntnis.

Der Mensch in Vergangenheit, Gegenwart und Zukunft vom Gesichtspunkt der Bewußtseinsentwickelung (volume 228 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand notes that were not reviewed or revised by the speaker. This authorized translation is based on latest available (third) edition (2002), edited by Hella Wiesberger and Michaelis Messmer

Sketches within the text based on Rudolf Steiner’s blackboard drawings by Assya Turgenev

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 2002

This translation © Rudolf Steiner Press 2016

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

The right of Anna R. Meuss to be identified as the author of this translation has been asserted by her in accordance with the Copyright, Designs and Patents Act 1988.

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 614 2

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan Printed and bound by Gutenberg Press Ltd., Malta

CONTENTS

Introduction by Anna R. Meuss

Part One

THE SPIRITS INHABITING OUR PLANETARY SYSTEM

PLANETS WHICH DETERMINE DESTINY AND THOSE WHICH FREE HUMANITY

LECTURE 1

DORNACH, 27 JULY 1923

An initiation science can reveal the soul and spirit nature of our planetary system. In the moon, spirits live in strict seclusion. They are preserving the original wisdom. Outwardly the moon reflects powers that are connected with the lower aspects in animal and man, above all with sexuality. The spirits on Saturn act as the living memory of our planetary system. Creative and received thoughts of the universe shine out to us from Jupiter, the thinker in our planetary system. Particular relative positions of Jupiter and Saturn are connected with Renaissance periods in human world history. Mars gives speech impulses. Venus lovingly reflects everything that comes from the earth. The relative positions of Mars and Venus in quadrature influence the development of a nation’s language. The spirits on Mercury as the masters of cosmic thinking. The moon as vehicle for hereditary forces. Venus and Mercury convey the element of soul and spirit (temperament). Mars, Jupiter and Saturn make human beings free; Venus, Mercury and moon determine human destiny. The sun creates harmony among the individual planets. The sun as flame when freedom shows itself in the universe, or the sun as substance when misused freedom (as destiny) clumps together as ash.

LECTURE 2

DORNACH, 28 JULY 1923

From Newton’s day onwards, the spiritual way of looking at the heavenly bodies has been lost. Mathematical and physical concepts have since been extended to the whole of the heavens. Einstein’s theory of relativity destroys these popular concepts. In anthroposophy, a moral world order takes the place of physical concepts. Example: spirits that have withdrawn into the interior of the moon have brought about the spinal column in man and animal. Ancient oriental wisdom—now in decline—survives outwardly in a soulful view of the universe. Ramanathan’s criticism of European understanding of the New Testament. Europeans need to read the Gospels without bias to find a spiritual Christ. Over the last three or four centuries a tendency to be vague has clouded all concepts. Ultimately this is also the cause of the social chaos.

LECTURE 3

DORNACH, 29 JULY 1923

Man and animal and the waking, sleeping and dreaming levels of conscious awareness. Differences in the way man and animal relate to the inner and outside world. Natural science reckons according to weight, measure and number, and does not know what to do with sensory perceptions. Sensory perceptions (sound, colour, heat, cold) are free from weight, measure and number, and have the opposite of gravity. Human beings come to understand spiritual entities by being aware of this urge to expand. In the waking state, human beings see only the outer aspect of the natural worlds; in sleep they are with the spiritual element inherent in those worlds. In sleep human beings live with the concepts of earthly truth. Sentience of beauty and the dream. Preconditions for seeing the chaos. Beauty arises when chaos changes into cosmos, which is the case with anything artistic. The idea of goodness (the good) in connection with the difference between inner world and outside world and the waking state. Theory of relativity and reality. Materialistic science repudiates anything to do with art. Icons, images of the Madonna and the weightlessness of colour (reference to his own paintings on programmes). Warnings about issues in the Anthroposophical Society.

Part Two

MAN AS THE IMAGE OF COSMIC SPIRITS AND THEIR ACTIVITIES

LECTURE 4

LONDON, 2 SEPTEMBER 1923

The things that happen to man in sleep are more important than anything that happens during waking hours. If people did not sleep they would not be in a position to do things deliberately. The influence of higher hierarchies in man during waking hours and sleep. The outer form of the human being reflects the activities of all the hierarchies within him. Lower spirituality takes effect through the mineral, vegetable and animal worlds on earth; the influences of higher spirituality on man come through the world of stars. The moon—externally—reflecting physical and spiritual impulses coming from the universe. Inside the moon live the former teachers of original wisdom on earth. They continue to be active in the physical powers of procreation for man and animal. Saturn is the cosmic I of the planetary system, preserving cosmic memory and mediating human karma. The other planets and their activities are between the moon, which mediates physical heredity, and Saturn, which mediates karma. Connections between Mars and Venus enter into human organs of speech and song on earth. From the time when Gnostic wisdom on earth was lost, the Mystery on Golgotha gives us the power to gain awareness of what is happening in the worlds of the stars. Human beings must learn to see themselves again as an image of spirits and spiritual activities on earth.

Part Three

REPORT ON MY VISIT TO ENGLAND [AND WALES] AND THE WORK DONE THERE

REPORT ON MY VISIT TO ENGLAND [AND WALES] AND THE WORK DONE THERE

DORNACH, 9 SEPTEMBER 1923

The atmosphere at Ilkley. Need for spiritual impulses to come into our present civilization. Signs engraved in stones by Druid priests. Waldorf School education considered against the historical evolution of education. Review of eurythmy performances and contributions made by teachers from Stuttgart Waldorf School. Penmaenmawr. Position of the town and traces of past Druid ministry. Ritual sites. Druid circles. Wales as preserver of spiritual life. Miss McMillan and her teaching establishment. Presenting medicines at the lectures given for 40 physicians in London. Final eurythmy performance at Royal Academy of Art. Reference to the spread of a general state of sleep in our culture.

Part Four

THE DRUID PRIEST’S SUN INITIATION AND HIS PERCEPTION OF THE MOON SPIRITS

LECTURE 5

DORNACH, 10 SEPTEMBER 1923

Sun spirits, previously connected with evolution on earth, now live outside the earth. An unconscious memory remained for mankind of the teachers of original wisdom who today live inside the moon. These memories come up in different developmental periods of a sun-type and a moon-type civilization. The Druid priests investigated the secrets of the universe in their cromlechs. On their own, sun powers make cells proliferate; configuration and variety depend on moon powers working together with the sun powers. Elemental spirits sought to grow into giants—those from the root sphere into frost giants, enormously enlarged elements from leaf growth into gales with fog, and giant growth from the flower sphere into devastating fires. Meteorological events were perceived to be powers that lived in the natural worlds and had grown to giant size. The Druid priests’ knowledge influenced social and religious life. Observing the plants, the giants and the nature spirits the priests gained insights which enabled them to produce medicines. This civilization existed in parts of northern and central Europe. The written word did not yet exist. It was Woden—with impulses coming from Mercury—who brought runes and thus the first intellectualistic impact. The legend of Baldur shows intellectualism to be the state of mind which reckons with death but knows no remedy for death. Following the Mystery on Golgotha, the fear of death connected with this can be healed in mind and spirit with the figure of the Christ which* is able to rise from death.

Part Five

THE PAST, PRESENT AND FUTURE DEVELOPMENT OF THE HUMAN MIND

LECTURE 6

STUTTGART, 14 SEPTEMBER 1923

Human sentience of historical evolution calls for inclusion not only of the present but also of the time that has gone before. Occidental philosophies put more emphasis on time, oriental philosophies on space. The evolution of the mind is the most important factor in human evolution. Forming of ideas, feeling and will intent and the experience of their essential nature when waking, dreaming and sleeping. Human thinking changed from the fifteenth century onwards and has reached its high point today. Human beings lose themselves in present-day scientific thinking. Things that are true on earth cannot be considered analogous and applied to the cosmos, just as truth of the heavenly spheres must not be applied to earth. The Druid priests perceived the cosmic influences and arranged social and economic tasks to be in accord with these. The ground plan for the stone circles near Penmaenmawr is like that of the First Goetheanum. The Druid priests knew how the cosmos influenced plant and animal. They controlled elemental spirits and utilized this knowledge to produce medicines. Jacob Boehme’s and Swedenborg’s ways of thinking were genuine memories of earlier lives on earth.

LECTURE 7

STUTTGART, 15 SEPTEMBER 1923

The three stages of evolution for the human mind. Our present three states of conscious awareness in waking, dreaming and sleeping have taken the place of a conscious awareness of images—not ideas—in earlier times. Observation using only the senses started when human beings felt that they had been cast out from the spiritual world (the Fall). Mysteries shone out to people, offering comfort. The priest of the mysteries and the insights he gained from waking dreams, sleep as the cup of oblivion and from embracing the earth (in sleep). The earth’s forces of attraction are counteracted by moon forces (negative gravity). A priest in the mysteries was able to raise his spirit to the starry heavens. He taught the influence of the starry environment on human beings on earth (astrological initiation). The priests in the mysteries thus guided humanity back to the spirit in nature. As the spirituality experienced in the old states of mind deteriorated, the impulse of freedom came through the Mystery on Golgotha. Somnambulism is an atavistic effect of moon powers. The works of Jacob Boehme contain atavistic sun effects (the revelation of inner secrets of nature). More profound influences than those of sun and moon come from the planets, from Saturn as cosmic and historic memory. The powers of Saturn that have come alive in Swedenborg.

LECTURE 8

STUTTGART, 16 SEPTEMBER 1923

A sensory perception (or thought process) needs two to four days to be impressed in ether body and physical body so that it may be a memory. Physical body and ether body belong wholly to the cosmos. The significance of three days needed for initiation in earlier times. Dream events as protest against natural laws. Staudenmaier’s experiments in spiritualism. Moral world order in opposition to natural science. Human experiences are imprinted in a moral world order after about three days. Evolution of conscious awareness as consequence of the Mystery on Golgotha. From the fifteenth century onwards, the moral world order ranks as ‘belief’ for the modern mind (reference to Fischer’s logarithm anecdote). Nervousness reflecting a future change in the human organization. Future states of mind are dull dream sleep, waking state, hyper-awareness. Present-day scientific logic and its illusions contrasted with the truth of life. Humanity will need a new spirituality so that they do not fall into decadence where the future states of mind are concerned. About the discussion on the next day. The whole anthropos as the human being in past, present and future.

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

__________________

* The text definitely says ‘which’ and not ‘who’, thus referring to ‘figure’. A thinking point.

INTRODUCTION

The year 1923 proved to be a hard one for Rudolf Steiner. It began with the fire which destroyed the First Goetheanum on New Year’s Eve and New Year’s Day. Rudolf Steiner made great efforts to sound a positive note in the face of this and also in response to the growing opposition to and enmity against anthroposophy. He travelled extensively, mostly between Dornach and anthroposophical centres in Germany, and did a lot of work for the Waldorf School movement, the priests, the furthering of the arts, especially eurythmy, and the establishment of new branches of the Anthroposophical Society.

Looking at July 1923, we find that on the first day of that month Rudolf Steiner attended a meeting of the School Society to discuss the founding of a school in Basel, and at 5 p.m. a eurythmy performance. At 8 p.m. he gave a lecture for members (in CW 225). The next day he made the pastel sketch Man in the Spirit and then went to Stuttgart. There he visited the Waldorf School in the morning. In the evening he attended a teachers’ conference.

Early the next morning he posted an essay he had written to Albert Steffen and then went to the Waldorf School again. At 8 p.m. he gave a lecture for members (in CW 224) and then attended a meeting of the Group of 30. The 5th of July was devoted to discussions with the Waldorf School administration.

Those were the first five days of the month in detail. To continue with less detail, Rudolf Steiner worked in Dornach again from 6th to 10th July, went to Stuttgart again on the 11th to 14th, where among many other things he gave four lectures for Christian Community priests. Following his return to Dornach he attended eurythmy performances on 15th and 17th July. A lecture he gave there for members on 15th July has been published in CW 255.

The International Delegates Conference was held at the Goe-theanum on 20th to 22nd July, and those were very full days. On the 23rd, Rudolf Steiner reviewed the plans for the coming Christmas Conference and the establishment of national societies with 26 of the delegates. He also had a meeting with German delegates on the 24th.

The first three lectures in this volume were given on the 27th to 29th July, and on the 30th of July he created the St John’s Imagination pastel sketch. Then he went to Stuttgart again, to work with the teachers, returning to Dornach on the 31st.

Readers will be aware that Rudolf Steiner did at all times also have to respond to people who came to him with all kinds of concerns and requests.

He went to England via the Hook of Holland with Marie Steiner, arriving in Harwich where George Kaufmann (later Adams) came to meet them. They reached Ilkley in the evening of 4th August. The conference of the Educational Union for the Realization of Spiritual Values in Education, arranged by Margaret McMillan, was held in Ilkley. Rudolf Steiner and the teachers from Stuttgart who had come with him gave a course on the new method of education there. On 18th August they went from Ilkley to Penmaenmawr for the Summer School. He went to see the ancient Druid sites near Pen-maenmawr, and the report he gave in Dornach on his visit to England is included in this volume.

Rudolf Steiner and his companions went on to London on 1st September 1923. They attended Society meetings there, Rudolf Steiner gave lectures for members, including the one printed in this volume, and for physicians. They visited Margaret McMillan’s educational establishment in Deptford which made a deep impression. This clearly was a kindred spirit.

The travellers returned to Dornach on the 5th or 6th September, and Rudolf Steiner continued his work there, also giving the lecture on 10th September which is included in this volume. He went to Stuttgart again on 13th September. The last three lectures in this volume were given in Stuttgart.

Even in this greatly abbreviated form, the account of Rudolf Steiner’s activities during those few months in 1923 is simply breathtaking, especially when we read his lectures and the report on his visit to England and consider the quality of the work.

As far as language is concerned, I have found it interesting to note that when speaking to members in Dornach and Stuttgart, people who we may assume were familiar with anthroposophy and with Rudolf Steiner’s way of speaking, he would occasionally use an unusual turn of phrase. A verb would have a somewhat surprising object or subject, for instance. There we can really feel how he was endeavouring to put things into words for which the language did not really have the words. And in avoiding the usual he lifted the meaning out of the everyday rut. I have tried to match this in my translation into English. The interesting point is that Rudolf Steiner did not do this when speaking to the English. There he adhered to everyday usage. This shows a real regard for the needs and capabilities of a given audience, and perhaps also for his interpreter. It was not that George Adams would not have managed very well, but it could have been a problem for the audience.

Anna R. Meuss

Stroud, March 2016

Acknowledgement

I am greatly indebted to David E. Jones who has patiently gone through every text item, commenting and advising on some points and picking up the occasional typing errors which I had missed. A.R.M.

Part One

THE SPIRITS INHABITING OUR PLANETARY SYSTEM

PLANETS WHICH DETERMINE DESTINY AND THOSE WHICH FREE HUMANITY

LECTURE 1

DORNACH, 27 JULY 1923

D URING these days I would like to add to the things I said before,1 and this will make it possible to gain insight into some of the background to the cosmic secrets that have been lost sight of in the civilization of more recent times. We merely have to look at the view taken of the planetary system, for instance, in more recent times. We know that this planetary system is thought to have arisen from a kind of nebula that was in rotation, with the individual planetary bodies splitting off from the nebula because of the rotation. The speculative ideas developed to suit this view have not given us anything but a kind of indifference among the individual heavenly bodies which I have described, and also indifference of the human eye in beholding these heavenly bodies.

What marked difference is there, we say, between moon and Saturn if it is all said to come from the idea of a rotating nebula from which they gradually split off? Yes, the research work done in the nineteenth century, which has been so significant for all things on earth and particularly the minerals on earth, has provided all kinds of detail about the chemical composition of the heavenly bodies, creating a kind of physics and chemistry for those bodies. As a result it is, of course, possible for the usual handbooks to provide particular details about Venus, Saturn, the moon and so on. But it is just as if we were to produce a kind of image of the external organism of the human being—who is endowed with soul and spirit—and not give any thought to that soul and spirit.

We must find a way again to enter, with the help of an initiation science, into something which in the first place we may call the endowment of our planetary system with soul and spirit, though today I would simply wish to concentrate more on a characterization of the individual nature of the planets in this system.

Let me first of all refer to the planet which is closest to the earth. The destiny of the earth is—in one particular respect—connected with the destiny of this planet, and there was a time when it played a completely different role in the life of the earth from the one it plays today. You know from what it says in my Occult Science, an Outline that in relatively recent cosmic times this heavenly body, the moon, was still united with the earth; it then separated from it and now orbits it.

If we speak of it as though it were a physical body in the heavens, the physical part of it is merely the external, the most external revelation of the spiritual principle which is behind it. To those who are able to get to know it in its outer and its inner aspect, it first of all presents itself in our universe as a gathering of spirits who are very much complete in themselves. Seen from outside, the moon essentially acts like a mirror reflecting the universe.

[Starting to draw on the blackboard, see Fig. 1 see p. 14.] So if this is the earth, and we put the moon in close proximity to the earth, taking the most superficial view, the situation is that it reflects the light of the sun when it shows itself. We may say that what comes to us from the moon is sunlight that has shone upon it and is reflected back. In the first place, therefore, the moon is the mirror reflecting the light of the sun. As you know, it is in the nature of a mirror that you see something reflected that is outside it, in front of it, and definitely do not see anything that is behind it. But the moon is not only the mirror of sun nature in the universe, as it were, but altogether a mirror for everything that may shine upon it. It is just that the light of the sun is most powerful. Everything that exists as a cosmic body in the universe shines on the moon, and the moon acts like a mirror for the whole universe, reflecting the image of this universe in all directions. We are therefore able to say that when we look at the universe it appears to us twice over—the way in which it is revealed in the world around our earth, and the way in which the moon reflects it. The sun’s rays are powerful. They are also powerful when reflected by the moon. Everything else in the universe that is able to reveal itself by shining out into space is also reflected by the moon, and apart from the universe as it reveals itself to us, we also have the reflection of the universe that is coming from the moon.

If anyone were able to observe the moon in every detail, or in other words had an eye for the mirror images of the universe which the moon casts in every direction, they would have the whole universe reflected by the moon. However, everything which exists inside the moon remains the moon’s secret, if I may put it like this. It remains hidden just as anything that is behind a mirror remains hidden. Anything behind the moon’s surface, that is, inside the moon itself, is above all significant in its spiritual aspect.

The spirits which inhabit this inner part of the moon close themselves off from the rest of the universe in the strictest sense of the word. They live as if in a moon fastness. One must be able to develop a relationship to the light of the sun, manage to develop certain qualities in the life of the human heart in such a way that one does not see the reflections cast by the moon. Then the moon will in a way become transparent to the soul and one will be able to enter into this moon fastness in the universe. One will then make a significant discovery. One will find that certain secrets which the most select people on earth once knew but which have since been lost can be revealed again in what the spirits teach which have withdrawn, as it were, into total seclusion in this moon fastness in the universe.

Going back through earth evolution today we find that the further we go back the less do we come across the abstract truths which are people’s pride and joy today. Instead we come more and more to truths which show themselves in the form of images. We then fight our way through the inwardly significant truths which still exist in written form, a last echo of oriental wisdom in the Vedas and Vedanta,2 for instance. We fight our way through to the original revelations made to humanity that are still behind myths and legends, and with great wonder and awe come to realize that human beings once had a magnificent wisdom given to them as a grace by the cosmic spirits, given in a way that required no effort on their part. And in the end we are taken back to everything those spirits had once been able to teach the early human beings who were then on earth. Now those spirits have withdrawn into the moon fastness of the universe, departing from the earth with the moon. Human beings retained a memory of what those spirits had once revealed to the earliest peoples of the human race who were still very different in their nature from the present-day human form.

Fathoming this secret—I’d like to call it the moon secret of the universe—you grow aware of the fact that the spirits which today have anchored themselves in the moon fastness of the universe once were the great teachers of humanity on earth, and that humanity on earth has lost the very thing in terms of spirit and soul which now lies hidden in that fastness in the universe. Anything which still comes to earth from the universe is very much limited to what the rest of the universe, the outer aspect—the walls, as it were—of that fastness, reflect back.

This moon secret is one of the most profound secrets of the ancient mysteries. For the moon holds ‘original wisdom’, as it were, within it. The reflection of the whole universe which the moon is able to produce creates the sum of powers that maintain the animal world on earth, especially the powers connected with sexuality in the animal world. These powers also maintain the physical animal nature of man and are connected with physical, sensual human sexuality. The lower nature of man is therefore a creation of the reflections coming from the moon, whereas the most sublime element which the earth once possessed now lies hidden inside the moon fastness.

Looking at the matter in this way we gradually come to know the moon’s individual nature, know what it really is. All other knowledge is merely the kind of thing we would get of a person if we were to find a papier-mâché copy of him in a collection of curios. We would know nothing of his individual nature when looking at the papier-mâché figure. In the same way a science where people are not prepared to consider initiation cannot tell them anything about the individual nature of the moon.

In a sense the outermost planet—outermost at least for the ancients; Uranus and Neptune were discovered later on, and we won’t give them our consideration just now—is the opposite to the moon in its individual nature. This is Saturn in its individual nature [green in Fig. 1]. Its nature is such that whilst it is stimulated by the universe itself in many different ways, it does not allow any of those stimuli from the universe to go back to the earth, does not reflect them for the earth. Yes, the sun also shines on Saturn, but any reflection Saturn produces of the sun’s rays has no significance for life on earth. Saturn simply is the cosmic body in our planetary system which gives itself up wholly, in all it is. It lets its own essential nature shine out into the world. When we look at Saturn, it is really always telling us what it is by nature. When we look at the moon in its outer aspect, it tells us about everything else in the world. Saturn does not tell us anything about the stimuli it receives from the rest of the world but always speaks only of itself. It will only tell us about itself. And it gradually becomes apparent that Saturn is something like a kind of memory in our planetary system.

Saturn seems to us like the cosmic body which has faithfully taken part in everything in our planetary system and has also faithfully remembered it all in this cosmic remembrance. Saturn says nothing about present-day things in the universe. It takes them in, and works through them in its inner soul and spirit. The sum of the spirits that dwell in Saturn does give itself up to the outside world, but takes in the events in the world, takes them into its soul in complete silence, speaking only of past events in the cosmos. When first considered in cosmic terms, Saturn is therefore something like the perambulating memory in our planetary system. Faithfully imparting what has happened in the planetary system it really does in this way hold the secrets of the planetary system within it.