The circle represents the spiritual equality of persons as souls, united in companionship in the pursuit of truth, which until penetrated remains a progressively unfolding series of mysteries. Mystery and Revelation
According to perennial wisdom, from the spiritual point of view the mysteries are hidden, not in the form of secret knowledge to be learned from without, but secreted within oneself behind the veil of spiritual ignorance - the state of not knowing who one is and what one really is in essence. The mysteries in the spiritual sense are to be penetrated by withdrawing within in order to know oneself. In the realm of mystical spirituality there are three levels of mystery, called the lesser mysteries, the greater mysteries, and the Great Mystery.
I. The lesser mysteries may be viewed as the expression of the higher mysteries, which are ineffable in their essence: Although they can be experienced through higher cognition they cannot be communicated in their essence by speech, writing, or other forms of representation which as art and music, which can only hint at their essence through symbol and analogy.
The lesser mysteries include chiefly the testimony of the mystics and the teaching of the masters of all times and climes. In addition to the sayings of known sages, saints and seers, there are also teaching stories, myths and scriptures whose originators are not known by name but which are recognized as a valuable portion of the treasury of the world's mystical heritage. Moreover, the mysteries are represented in musical and graphic form in song, dance, instrumental music, painting, sculpture and other non-verbal manifestations of the muse.
Mystery also lies at the core of our shared cultural heritage as humans, in the arts, sciences and the humanities of all cultures. Fresh expressions of the mysteries are being added continuously in grab suitable for the state of a cultures development, lest the culture either misunderstand or forget.
The mind can grasp some but not all of the significance of the lesser mysteries, which alerts one to their value and provides an incentive to pursue it. However, this pursuit eventually leads to the conclusion that the true significance and value of the mysteries lies beyond the mind working alone through sense data, concepts and reasoning.
II. The greater mysteries can be seen as this real significance and value of the lesser mysteries, and much more, which lies beyond the limits of the province of the mind, whose primary ways of knowing are sense experience and reason.
The greater mysteries can only be penetrated through the "knowledge of the heart," which is intuitive in the sense of direct, immediate and experiential rather than discursive, mediated by sense data, concepts and logic, and conceptual, as is the knowledge of the mind.
III. The Great Mystery is not the sum of the lesser mysteries or the greater mysteries, or even of both of them. The Great Mystery is that "in which we live move and have our being" as Being in itself, through itself and for itself. "Being in itself" signifies unitary existence, "Being through itself" signifies self-sufficient, independent existence, and "Being for itself" signifies self-aware existence.
The Native Americans named this unitary existence in which all beings have their dependent being, The Great Mystery (Lakota: wakan tanka). Philosophers call it the Absolute. Contemporary religions call this Being, God. Mystics and masters point to it as infinite, eternal, formless and unchanging, in contrast to "this," or that which is limited in space and time, defined by form, and comes to be and eventually passes away. In the worlds of the Upanishads, That (Sanskrit: tat) is not this, not this (neti, neti), but rather the Universal Self (atman) as Absolute Reality (brahman).
The Great Mystery is the oneness of existence, which can only be fathomed by becoming it through awakening or realization. Prior to realization, one can become aware of the oneness of being through love, which is the manifestation in the heart of unity in diversity. The purpose of life is to penetrate these mysteries of the Way and eventually to realize the Great Mystery as the One, which is the True, the Good and the Beautiful.
Religion and the Way
The Latin term religio, the root of the English word "religion," means to bind back. In this context, it means to reunite with the source as the goal of life. This binding back is "the way" or "the path" as the spiritual journey of the soul from source to goal, where the goal is realization of the source. The way thus leads through the greater mysteries, that is, the inner planes and higher worlds, to realization of the Great Mystery. To the extent that a religion is true to its purpose of leading toward God-realization, it is an expression of the spiritual path. To the degree that it is merely a cultural artifact or social institution, it is not.
This journey from source to goal is undertaken within oneself as the course of personal evolution which eventually leads one to undertake spiritual quest. This inner quest is the progressive unfolding to oneself of one's own nature in its fullness and completeness, that is, its perfection. Thus, the spiritual "journey" is from here to here, the source and goal being one. It is the unfolding of the mystery of the "now" as the timeless present.
The aim of the spiritual quest is making the timeless present a real presence within oneself by not being absent, that is to say, being concentrated within one's center and not being distracted. This "centering" as practicing the presence.
According to perennial wisdom, one becomes centered by onepointedness on the goal. For example, Jesus is reported to have taught, "The kingdom of God lies within you," and "Seek first the kingdom of God and all things will be added to you." Buddha's last words reportedly were, "Be a lamp unto yourself." The Vedic seers taught, "Know that (Self) in terms of which everything else is known."
In the Vedic and Buddhist tradition, there is no word corresponding directly to the English term "religion." The word that is usually rendered as English "religion" is the Sanskrit term dharma. Dharma comes from the root dri meaning to uphold. In this context, dharma signifies that which upholds life.
That which upholds life is the way or path that leads to realization of the goal. This "way" is termed marga in the Sanskrit of the Vedic tradition, tariqa in Arabic of Sufism, and Chinese tao of Taoism. Since human beings are constituted of body, mind and spirit the path is three fold. The physical dimension of the path is called adhibhuta, the psychological or moral dimension is called adhidaiva, and the spiritual dimension is called adhyatma.
The physical dimension of the path, called adhibhuta-marga in the Sanskrit of the Vedic tradition, is concerned with meeting one's material responsibilities given one's station in life, such as taking care of one's own bodily needs and supporting those for whom one has responsibilities, bearing in mind the Vedic precept, "The world is my family."2
The psychological or moral dimension of the path - the adhidaiva-marga - involves leading a life in accordance with true values, which are inscribed by the "finger" of the divine (Sanskrit daiva) in the heart as spiritual center. There they are read by the "eye" of intuition, although they have an objective correlate also in the precepts of the wise. In essence, true values are based on doing the right thing in any circumstance just because it is the right thing to do and not with expectation of reward either here or hereafter. Zoroaster sums it up in the phrase, "Good thoughts, good words, and good deeds" (Persian: humata hukta huvarashta).
The spiritual dimension of the path - the adhyatma-marga - involves loving God as God ought to be loved and pursuing Truth onepointedly, as well as performing action without attachment to the fruit, accepting what comes and surrendering to what happens as God's will, while being in the world but not of it. This is internal renunciation (though not necessarily external) based on discrimination of the important from the trivial, the real from the unreal, and the immortal from the mortal.
These three focuses of the spiritual dimension are called the way of devotion or bhakti marga, the way of knowledge or jnana marga, and the way of action or karma marga. These are not different paths, strictly speaking, because as the goal is one and the same for all, the spiritual path is the same for all, namely, progressive realization of the goal.
However, the one path has different aspects and these aspects combine differently in different people's journeys, depending on differences in temperament and circumstance. These paths can seem to be different at the outset of the spiritual quest since those with different temperaments and in different circumstance begin the quest from different vantages. However, as the goal is approached these paths converge and eventually merge.
Similarly, religion as the way to realization of the source as the goal of life is one. All religions and wisdom traditions are expressions in different forms of that one path, distinguishable from each other not in essence but by cultural diversity. In the words of Rig Veda, Being (Truth) is one, [although] the wise express it differently.
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The various religions are often distinguished and defined on the basis of ritual worship, doctrinal teaching and normative observance. In the religions as manifestations of the one Way, worship is the outer form of the path of devotion, teaching the outer form of the path of knowledge, and observance the outer form of the path of action. Hence worship without love, doctrine without substance in experience, and observance without non-attachment, acceptance and surrender are barren and only serve further to conceal rather than reveal.
Religions are also characterized by their institutional characteristics, including the manner of organization, on the basis of hierarchies. In the one religion, the natural hierarchy is the Spiritual Hierarchy, presided over by the Masters of the Age. There is also a natural hierarchy of the wise in any culture, regardless whether it is heeded by the culture or not. Moreover, every institution is organized on the basis of authority, responsibility and accountability. Those charged with organizational responsibilities in an institution possess are titular hierarchies rather than natural ones, and their authority is institutional rather than properly spiritual.
Grace: Personal Revelation, and Direct Transmission
A consideration of the revelation of mystery within the heart by following the Way would not be complete without taking grace into account, for grace is of the essence of both personal revelation and direct transmission of higher knowledge from Master to disciple.
The term "grace" means a spiritual gift, freely given. It stands in contrast to that which is gained through self-effort and practice. Perennial wisdom teaches that while grace is a free gift, it is deserved even though the connection may not be apparent. This apparent discrepancy is accounted for by the fruition in the present lifetime of the consequences of good actions performed in previous lives, which are veiled from the view of those whose spiritual eye is not yet open.
As a result of grace as a gift that cannot be compelled by self-effort however great, mysteries may be revealed in the heart spontaneously, or one's spiritual eye may even opened, at least partially or momentarily, so that one "sees" into the inner, which is hidden from ordinary eyes. While such revelations can be important landmarks on the way, they are also present pitfalls if not dealt with appropriately, for example, if they become the cause of ego-inflation or subtle attachment. Therefore, the wise caution that they should neither be sought after or clung to should they come.
While personal revelation often manifests spontaneously as a gift "out of the blue," a similar sort of revelation may be the result of direct transmission of a holy one, whether in the body or not. This direct transmission of inner experience can also be a great boon, and it is often the basis of some spiritual initiation, whether or not the recipient of the grace realizes it at the time.
Both personal revelation and direct transmission can be life changing experiences, setting one on a new level and opening the door to a new dimension of the quest in a way that one knows intuitively that one could never have accomplished on one's own or only after huge difficulties through one's own efforts.
Sacraments: Rite, Ritual, and Rubric
The sacramental rites of the various religions, with their ritual and rubric, are often claimed to be the visible signs of an invisible grace, and their performance somehow commands this grace, as a kind of theurgy or sacred magic.
There is considerable disagreement over the efficacy and role of rituals, rites, sacraments, and initiation both among religious denominations and sects. For example, in Christianity, Catholics as well as Orthodox emphasize their importance spiritually and assignment them a principal role, where as Protestants, reacting to excesses in the past, largely reject their necessity if not efficacy and minimize their role.
Similar situations are found vis-a-vis the orthodox Vedic tradition which emphasizes their efficacy and central role and the reforms of Buddha, which reject or minimize them. A similar reform was seen in the Middle East, where minimalist Islam replaced the Magian religion which was the vestige of the teaching of Zoroaster, even though Muhammad reform was Arabic rather than Persian in origin This dichotomy is also found between religious and philosophical Taoism, as well as between Orthodox and Reform Judaism.
Perennial indicates that while rites, rituals and sacraments may be efficacious under certain circumstances, they are neither a panacea nor a spiritual necessity. No means is good in itself but only proper use makes it so, and what is good for something is not necessarily good in its essence.
Many masters have warned that the mechanical performance of rites and rituals without devotion can turn them into veils covering the reality they seek to uncover instead of becoming windows revealing it or doors opening to it. Moreover, the performance of rites and rituals as theurgy or sacred magic based on self-interest, with attachment to the fruit, and not as acts of spontaneous devotion performed without attachment makes them binding in the sense that they give rise to further impressions or else the deepening of existing impressions.
Even though the impressions engendered may be good ones, which later come to fruition as happiness and a higher state, they still bind one to the wheel of action instead of freeing one from it, as does action performed without attachment. Therefore, the wise caution against the pitfalls of rites and rituals, especially those based on fixed rubrics or tradition become convention.
Sacraments are often based on external signs, albeit simple ones, such as immersion in the case of Christian baptism, making the profession of belief in the unity of Allah and the prophecy of Muhammad in Islam, and taking refuge in the Three Jewels in Buddhism - the awakened one (the Buddha), the teaching (the Dharma), and the assembly of the wise (the Sangha). In some traditions, the sacraments are accompanied with elaborate rites which are performed only by those authorized to do so in that tradition.
Many people who take advantage of rites, rituals and sacraments in worship or regard them as a part of their spiritual practice feel that they are aided by the effect that they have or the grace these observances afford. Others whose spiritual eye is opened report their efficacy on the level of the subtle.
We would suggest that they may have a place on the quest for some people, at least a some stage of the journey, and their use should be considered if one is vigilant about avoiding the pitfalls they present. On the other hand, some masters recommend that externals be forsaken at a certain stage and, of course, those at that stage are best advised to heed that counsel.
Initiation as Direct Transmission
Initiation is somewhat similar in that under some circumstances it involves a visible sign of an invisible grace or transmission. Sometimes an initiation is accompanied by a rite or manifested in a sign. This sign may something as simple as a whisper, a light touch or even merely a glance, but some physical manifestation is involved. At other times an initiation may be manifested in a vision or dream. There is also "silent" initiation with no visible sign at all.
In all cases of genuine spiritual initiation, however, something of value to the recipient's spiritual ongoing is imparted through initiation as a matter of grace or transmission rather than personal effort. Nevertheless, some personal effort, and often considerable effort, is required as preparation for initiation.
Initiation is sometimes a matter of one's personal quest and sometimes a matter of empowerment for some sort of spiritual service. An example of the former would be the sacrament of immersion through which one is inducted into the Christian tradition as a disciple of Jesus, and of the latter as the reception of the sacrament of Holy Orders, which empowers one to perform the sacred rites. Comparable initiations are found in other sacred traditions.
In virtually all sacred tradition there is a lineage, often claimed to stem historically from the source such as the founder. Induction into this lineage by a lineage holder is considered to be the sine qua non of empowerment. For instance, in the Vedic and Jewish traditions, the lineage of the priesthood is hereditary, a priest necessarily being a male Brahmana or a Levite by birth. In the Vedic tradition of gurus and the Sufi tradition of murshids and sheikhs, there is also a direct transmission from master to disciple, and the lineage of teachers is called parampara in Sanskrit and silisilah in Arabic. In Judaism, there is also a line of recognized masters or tzaddikim. There is also a lineage of teachers and priests in Buddhism based on direct transmission, as well as in Taoism, where lineage is recorded in terms of "generations" from the founder.
In the Jesus tradition, "high-church" clergy are initiated into apostolic succession of orders by the laying one of hands by a bishop who was consecrated in that succession, although this tradition is not preserved in so-called low churches. There is no lineal tradition of teachers in the Christian tradition comparable to the guru parampara of the Vedic tradition, for example. Perhaps the closest correlate of spiritual teacher in Christianity is the spiritual director, called in Russian a staretz. Instead of receiving a lineal commission through spiritual transmission from a recognized teacher, spiritual directors in the Jesus tradition arise naturally, being recognized for the ability to direct and inspire others because of their holiness.
Perennial wisdom holds that historical lineages are not necessary spiritually, for the Spirit, being ever present and actively engaged, is not bound by historical considerations. In addition, not all historical lineages are intact spiritually, one incomplete link being sufficient to break the chain.
What is ultimately required is a master who has realized perfection himself or herself and can transmit this state to others; however, saints and sages who have attained illumination are also fit spiritually to take disciples, although they cannot raise anyone beyond their own level through transmission.
The true empowerment conveyed by genuine initiation is not worked magically by some external sign or performance but is only provided by the by an invisible grace, which, as a gift freely given, cannot be either coaxed or compelled by anything external. As the saying goes, "Man proposes, God disposes."
Many who have been initiated either regarding their personal quest or empowered by initiation for performance of sacred duties report that they experienced some transmission or felt that their lives were altered by grace. Moreover, those whose spiritual eye is open have also reported observing subtle effects.
Again, we would suggest that initiation through visible signs, either in aid of one's personal quest or for empowerment for the performance of service, may have value for some, at least at certain points on the journey to wholeness. At the same time, similar pitfalls of ego-inflation and self-interest are present and so vigilance must be exercised in avoiding them.
Most importantly, however, is the teaching of the Masters that the most powerful form of initiation is silent initiation, where neither visible sign nor physical proximity is required. According to perennial wisdom, this form of initiation is a spiritual necessity at some point, and it is provided without fail at the moment the time is ripe. For all true masters are embodiments of the one Master - Infinite Consciousness - who is omnipresent, omniscient and omnipotent; hence, they are independent of any limitations or constraints.
Circle of Mysteries is in the apostolic lineage of the Jesus tradition and provides traditional sacraments. For those who do not feel called to sacramental orders, Circle of Mysteries also offers formation and ordination in universal ministry.
Apostolic Succession in The Free Catholic Church International
The principal line of apostolic succession of the Free Catholic Church comes through the Roman Catholic Church, via the Old Catholic Church, the Liberal Catholic Church, and the Church of Antioch. Founding bishop Michael Daigneault was consecrated by Archbishop Herman Adrian Spruit of the Church of Antioch. Archbishop Spruit was himself consecrated by Bishop Charles Hampton, the former Liberal Catholic regionary for the United States, whose succession stems from the Dutch Old Catholic Church. The validity of this succession is widely recognized. In addition, the Free Catholic Church derives additional lines of apostolic succession from Archbishop Spruit's co-consecrators. Their lines include the nonjurring Anglican, the Order for Corporate Reunion, the Syrian Jacobite Patriarchate of Antioch, the Chaldean Patriarchate of Babylon at Baghdad, the Catholicate-Patriarchate of Assyria, the Greek Melkite Patriarchate of Antioch, the Patriarchate of Moscow and the Armenian Catholicate-Patriarchate of Cilicia, the Metropolitan-Archbishops of Albania, and the Coptic Orthodox Patriarchate of Alexandria.
Apostolic Lineage of the Free Catholic Church International
Antionio Cardinal BARBERINI, future Roman Catholic Archbishop of Rheims, who on 12 November 1668 consecratedMichael LETELLIER, Roman Catholic Bishop of Mieux, who on 21 September 1670 consecrated
Jaques Benigne BOUSSUET, who on 24 October 1693 consecrated
Jaques Goyon DE MATIGON, who on 18 February 1719 consecrated
Dominicus Marie VARLET, former Roman Catholic Bishop of Babylon, who on 17 October 1739 consecrated
Petrus Johannes MEINDAERTS, Old Catholic Archbishop of Utrecht, who on 11 July 1745 consecrated
Johannes VAN STIPHOUT, Old Catholic Bishop of Haaren, who on 7 February 1768 consecrated
Gualterus Michael VAN NIEUWENHUIZEN, Old Catholic Archbishop of Utrecht, who on 21 June 1778 consecrated
Adrianus Johannes BROEKMAN, Old Catholic Bishop of Haaren, who on 5 July 1797 consecrated
Johannes Jacobus Van RHIJN, Old Catholic Archbishop of Utrecht, who on 7 November 1805 consecrated
Gilbert Cornelius DE JONG, Old Catholic Bishop of Deventer, who on 24 April 1814 consecrated
Willibord VAN OS, Old Catholic Archbishop of Utrecht, who on 25 April 1819 consecrated
Johannes BON, Old Catholic Bishop of Haarlem, who on 13 November 1824 consecrated
Johannes VAN SANTEN, Old Catholic Archbishop of Utrecht, who on 17 July 1854 consecrated
Hermanus HEYKAMP, Old Catholic Bishop of Deventer, who on 11 August 1873 consecrated Casparus Johannes RINKEL, Old Catholic Bishop of Haarlem, who on 11 May 1892 consecrated
Gerard GUL, Old Catholic Archbishop of Utrecht, who on 28 April 1908 consecrated Arnold Harris MATHEW, Old Catholic Bishop for Great Britain, who on 28 October 1914 consecrated
Frederick Samuel WILLOUGHBY, Bishop of Saint Pancas, who on 13 February 1916 consecrated
James Ingall WEDGWOOD, Liberal Catholic Presiding Bishop, who on 13 July 1919 consecrated
Irving Steiger COOPER, Liberal Catholic Regionary Bishop for the United States, who on 13 September 1931 consecrated
Charles H. HAMPTON, Liberal Catholic Regionary Bishop for the United States, who on 22 June 1957 consecrated
Herman Adrian SPRUIT, Archbishop-Patriarch of the Church of Antioch who on 23 April 1989 consecrated
Michael DAIGNEAULT, future founding Bishop of the Free Catholic Church International, who on 26 May 1991 consecrated
Thomas James HICKEY as a Bishop of the Free Catholic Church international.
Other lines of HICKEY
Bishop Thomas SARGENT of the Community of Catholic Churches, A co-consecrator of Thomas James HICKEY, joined the Free Catholic Church as one of its bishops. Bishop Sargent brought a different line of Old Catholic succession, one which does not pass through the Liberal Catholic (Wedgwood) succession. In addition, his line includes the Protestant Episcopal succession. Both lines come through Bishop William Montgomery BROWN. Brown was originally consecrated in the Episcopal Church (1898) and was latter consecrated sub conditione in the Old Catholic succession (1925) when he chose to transfer his allegiance. These lines enter the Free Catholic succession through Bishop Sargent and those upon whom he lays hands.
SUCCESSION of Sargent
I. Protestant Episcopal William Edward McLAREN (1875) who consecrated
William Montgomery BROWN (1898)
II. Old Catholic Gerard GUL (1892) who consecrated
Arnold Harris MATHEW (1908) who consecrated
Rudolfe Edouard de LANDAS (1912) who consecrated
William Henery FRANCIS (1916) who consecrated sub conditione
William Montgomery BROWN (1925) who consecrated
John EMMANUEL (1929) who consecrated
Charles BREERLEY (1934) who consecrated
H. G. de WILLMOTT-NEWMAN (1945) who consecrated
Harold P. NICHOLSON (1950) who consecrated
J. M. van ASSENDELFT-d'ATLAND (1955) who consecrated
Christopher M. STANLEY (1958) who consecrated
Michael ITKIN (1960) who consecrated
Marlin BALLARD (1965) who consecrated
Thomas SARGENT (1976) who co-consecrated
Thomas J. HICKEY (1991)
Thomas James HICKEY consecrated
Christian UMBERGER (1993)
Philip Stearns VERY (1993) as founding Bishop of the Christian Temple of the Revelation
William E. HICKEY, Jr. (1998)
Neale P. LUNDGREN (1998)
1. Translated by Karen J. Campbell, from German Mystical Writings: Hildegard of Bingen, Meister Eckhart, Jacob Boehme, and others, edited by Karen J. Campbell. New York: Coninuum, 1991, p. 142.
While anonymous, the poem is thought to have been composed by a student of Meister Eckhart, or by possibly by Meister Eckhart himself.
2. Sanskrit: vasudhaiva kutumbakam, quoted in Mohandas K. Gandhi, "Young India," March 21, 1929Only small men discriminate saying: One is a relative; the other is a stranger. For those who live magnanimously the entire world constitutes but a family.
Maha Upanishad, VI 71-72
3. Sanskrit: ekam sad vipra bahudha vadanti
Rig Veda 1.164.46