Results 1 – 12 of 61 Meditation: Letters on the Guidance of the Inner Life Oct 15, by Friedrich Rittelmeyer and M. L. Mitchell. The Holy Year: Meditative Contemplations of Seasons and Festivals. Friedrich Rittelmeyer; Translated by Margaret Mitchell and Alan Stott; Edited by Neil. By Friedrich Rittelmeyer. A Southern Cross Review E-book. http:// 56 pages. Born of October 5, , in Germany, Dr. Friedrich.

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Remember the surge of interest in the mystics and yogis of India during the s? Apparently there was a similar interest in things Eastern during the s as well.

Scientists were going to faraway places and looking into telescopes and microscopes to find the truth about the world, all the while they were ignoring the revelations provided close at hand in Middle Europe by Rudolf Steiner.

Thick volumes were being written on the Mystics of the past; people were journeying to India in search of Yogis in order to converse with them.

But they did not see that in the very heart of European civilization there was something far greater, something that would have given them the most living understanding of the Mystics of the past and the Yogis in far-off India. Eyes were being strained down microscopes and telescopes; every beetle and every comet examined.

Never once in Rudolf Steiner’s life, so far as I know, did it happen that a recognized scientist went to him saying: You write such remarkable things.

Rittelmeyer, Friedrich [WorldCat Identities]

May I ask you about them? Men would not let themselves be attracted by his other work nor be compromised by contact with something unfamiliar and unrecognized. At most they expected Rudolf Steiner to come forward on his own account and ask for investigation and recognition. But the request for the former was clearly enough stated in his books. When that had no effect, every other step would have been beneath him.

Those scientists who claimed to be studying the spiritual world were mostly interested in table-tipping, seances with the dead, and such forms of spiritism which Steiner abjured. He recognized that those who looked for sensory data about supersensible phenomena were merely materialists wearing a thin veneer of spirituality and that they did more harm than good. But all such phenomena only lead into the dim, unconscious regions of the life of soul, and in any case the right methods of investigations are not there.

With Rudolf Steiner there was simply no question of trance. One looked there into a super- consciousness, not into a dark, dreamy subconsciousness. It was a difference as between the uncanny flashing of rockets by night and the bright sunlight of day. This next passage reveals that Rittelmeyer may have provided the source of inspiration for the Christ figure in Steiner’s amazing wood sculpture, Representative of Man, which stands yet today in the Goetheanum in Dornach, Switzerland.

Friedrich Rittelmeyer

It was the same picture which he afterwards gave in his lectures: In the Christ figure, we find an Aryan head and Frirdrich features around the mouth. These represented the two streams of people in the remote past who came together fruedrich give birth to Christianity. Rudolf Steiner was a natural clairvoyant since birth. He often saw dead people walking around, but found it better not to mention those occurrences to anyone.

He admitted to Rittelmeyer under questioning that his present thoughts of Christ were present friedricb in his early twenties, but he barely discussed them with anyone. That led him to a question that any serious student of Steiner’s work and life would have liked to ask him:. I had to pass through all those other phases. It was a karmic rittelmeyfr. People may say nowadays that my writings are mad, but my earlier work is also there, and they cannot wholly ignore it.

And, moreover, I had to bring things to a certain clarity in myself, to a point where I could give them form, before it was possible to talk about them.


That was not so very easy. I had first to acquire this courage. Anthroposophy is the one science in which everyone has a rittelmeyre lab at the ready: One need only study and work at it and the truth will reveal itself in time. Rittelmeyer had another approach open to him via his direct personal contact with Steiner: If there were pervasive delusions in Steiner’s teachings, he could test the man himself.

Rittelmeyer, Friedrich 1872-1938

I personally felt that the natural thing to do was to form as accurate a judgment as possible of the man who was bringing the teaching. I did not let a single opportunity for judging Rudolf Steiner as a man slip by. It had been my privilege in life to come into contact with many outstanding personalities and, as a clergyman, with the destinies and characters of very many human beings.

A good foundation for judging the worth of a man was therefore present. Lacking personal contact with the man, I pored through his works. When I completed my intense study of An Outline of Occult Science, I was in awe of the robustness of the image Steiner had laid out for the evolution of humankind and the cosmos. I knew where Heaven was, the structure of God through the spiritual hierarchies, how they played and continue to play their role in our daily lives, how the Bible contains in terse metaphoric language in Genesis and Revelations descriptions of the beginning and ending of time in our local section of the cosmos which meshes perfectly into Steiner’s more detailed and comprehensive description, and how Steiner knew the facts of the material he presented before he read them in the Bible and other ancient mystery school literature, where he found ample correlation for his personal findings.

And, most importantly, my own Christian beliefs were amplified and made real in the process of studying Steiner’s works.

It was as if Aristotle and Aquinas had merged into one man and come to illuminate humankind with the knowledge it requires to begin its progression upward into the spiritual world again. Where and when has mankind ever experienced anything like this? My own desire was to hold to what I knew of Christ in my inner being and to regard everything else as secondary. But my Christianity could live and breathe in this conception of the world, even if I still accepted it as a mere hypothesis.

Indeed it increased in clarity and power. Some time after reading a lot of Carl Jung’s work and attending a lot of meetings with people who claimed to be Jungians, I came across a statement by Jung that he could never be a Jungian.

I felt I knew by that time what he meant. Any organization attracts people who are joiners and not leaders. If you would find people who are self-assured and love freedom, you will not likely find them as the prominent members of an organization.

Since reading Steiner’s work, I have been to some meetings of anthroposophists and have found a similar situation as in the Jungian meetings. There was little doubt in my mind that Steiner could never be a Steinerian, but even that minor doubt was dispelled when I read the following passage.

Such is the tragedy that is bound up with greatness, a tragedy that will always be there when a great man appears. But Rudolf Steiner never failed to let it be known that the men he liked best were those who stood before him in freedom and self-assurance. Even wilfulness did not altogether displease him, although he could not regard it as a quality likely to promote the cause of Anthroposophy.

The way in which he combined the pressing need of the cause with respect for personal freedom always called forth my unqualified admiration. If it were a matter of choosing, he invariably put the freedom of a man before the needs of the cause. Of the first private lecture Rittelmeyer attended, given by Rudolf Steiner in Berlin, he writes on page 79 that he realized “how a man in the very Presence of Christ speaks of Christ. The man before us was telling of a world in which he himself was living.


The many hundreds of sermons I had heard about Christ came up in the background of my mind. They faded into shadows.

Anyone who witnessed this could doubt no longer but that a fully authorized servant of Christ was standing before him. This next passage tickled me because, as a poet myself, I find it a great freedom to write in a way that might engender great opposition among materialistic philosophers, were they ever to read my works and take them seriously.

Some might call it poetic license — using poetry to stretch the truth. I call it something else — using the truth to stretch minds. Unfortunately, some minds are unable to stretch without snapping.

Most people, yet today, seem more interested in what so-called important minds have to say about new writers than in the writer’s writings. If I would recast the article in this sense it would be gladly accepted. Rittelmeyer declaimed, friedrichh invisible pope of public opinion had issued his decree.

Rittelmeyer knew influential and powerful thinkers and he frankly admits that none rose to the level of Rudolf Steiner. Who was there in Germany friedricn that time who saw things with this clarity of perception? Every week I had conversations with men from University circles who were regarded as leaders of thought. But what blindness they had in comparison with Rudolf Steiner when one had just talked frledrich him! Here is a remarkable revelation of how the spirits of the deceased influence decisions made in rkttelmeyer world, often putting words in their mouths without the speakers noting it.

It was at Midsummer, Steiner said one day: Now I will tell you something. I have discovered that Moltke not the Chief of the General Staff, but his uncle, the Field Marshal is now trying to work for peace from the spiritual world. And now read Kuhlmann’s speech. Again and again he quotes the old Moltke. It was agreed that he should say nothing about peace in his speech. Kuhlmann told them that he did not know himself what made him do such a thing.

Friedrich Rittelmeyer – Wikipedia

Steiner gave a poignant description of Kuhlmann’s bodily condition that particular morning which resulted in a somewhat lowered consciousness. This made him particularly susceptible to supersensible influences, and they flowed into rittelmeeyer under the most unfortunate conditions. Most people are unaware that the living spirit of the recently dead may visit their own funerals. Over years of studying Steiner’s works, I have learned to be very thoughtful of the presence of live spirits at funerals.

I inwardly acknowledge their being alive in the spirit world, and scarcely pay any attention to the dead corpse which they have cast off. I assiduously avoid speaking inwardly or openly about grieving for someone being lost forever from me friedrixh which greatly pains the living spirit when someone does thatrather I speak of their life and the love I felt for them.

I speak words which they would wish to hear. After I spoke a eulogy for my beloved brother, David, the spouse of one of my cousins said to me, “When I die, I want you to speak at rittekmeyer funeral. After a funeral at which Rittelmeyer did the services, he noticed Rudolf Steiner in attendance and walked with friedtich back to his carriage.

He chanced to ask Steiner a couple of pertinent questions about funerals:. Then I did not see him any more. There among three hundred others was a man who had experienced this.

What kind of faces would they have pulled if they had suddenly seen what rittelmeyrr happening?