“The experience I had being treated by Peter / Inner Flow Soul Recovery has been a blessed meeting with myself. In a smooth but deep recovery, we start remembering and feeling what long ago had been lost. Childhood joys, self-confidence and enthusiasm of teenage, peace of mind felt in wonderful but forgotten / lost moments of our lives. I am grateful for having had the opportunity to be treated for such a sensitive and effective technique. I would not only recommend, but express here my sincere thanks for putting together the structures of myself in a way that meditation, prays and yoga couldn’t achieve before. Thank you Peter.” Lia Guerra
ECCLESIA ANTIQUITUS CATHOLICUS™THE 12TH CENTURY PONTIFICATE OF 1ST CENTURY ANCIENT CATHOLICISM
TRADITION WITHOUT DOGMA – UNITY WITH INDEPENDENCE – DIVERSITY WITH DIRECTION
The Ancient Catholic Church embodies the canonical denomination of Ancient Catholicism, possessing its own inherent Pontifical authority. Ancient Catholicism is the primary and original denomination, which is the earliest pre-Christian source of all classical Christianity. This most sacred tradition survived through the Biblical Ancient Priesthood of Solomon, which was recovered and restored by the chivalric Order of the Temple of Solomon in the 12th century, and again by legitimate successors to the Knights Templar in the 21st century.
The Ancient Catholic Church, continuing the Priesthood of the Biblical Solomon, is the autonomous ecclesiastical institution preserved and supported by the Templar Order, providing a canonical 1st – 12th century classical Church experience.
The Order of the Temple of Solomon, as a chivalric institution, is generally interfaith and non-denominational, while still preserving its distinct traditions upholding Ancient Catholicism, as part of its original historical missions. The Templar Constitution provides that all religious activities of the Order are separate from the chivalric side of the Order, such that Templar Brothers and Sisters are not required to directly participate in the Ancient Catholic Church. Likewise, the Clergy and Faithful of the Church are not obligated to join the Templar Order.
UNIFYING SOURCE OF OLD CATHOLICISM & LIBERAL CATHOLICISM
In the classical ecclesiastical traditions, the world religious culture of Catholicism is much larger and more diverse than the Vatican Holy See of the Roman Catholic Church. The rest of “the Catholic world” is generally known as “Independent Churches” of “Old Catholicism”, “Reformed Catholicism” and “Liberal Catholicism”, collectively recognized by the Vatican as a legitimate and canonical Church movement in its own right, having valid Sacraments and Holy Orders.
The Templar denomination of Ancient Catholicism is historically and canonically the only Pontifical Catholicate which unifies and represents the 12th century Independent Church Movement, the derivative 19th century Old Catholic Movement and Reformed Catholic Movement, and the resulting early 20th century Liberal Catholic Movement:
Following the precedent of the Vatican grant of sovereignty to the Templar Order (based on ecclesiastical authority of the Ancient Priesthood of Solomon) in 1139 AD, the “Independent Church Movement” was created only six years later in 1145 AD by Pope Eugene III. It was established in Utrecht as a sovereign possession of the Teutonic Knights  as a branch of the Knights Templar , as part of the Templar missions of Saint Bernard de Clairvaux   who had sponsored the founding Templar mission to recover the Ancient Priesthood of Solomon . The Independent Church Movement was solidified in 1520 AD under Philip of Burgundy, the Bishop of Utrecht, who was a Teutonic Knight and a leader of cultural Templarism .
The Independent Church Movement, led by Independent Bishops of cultural Templarism, created the “Old Catholic Movement” in 1870 AD, ratified by the Old Catholic Congress in 1871 AD, which declares “Adherence to the Ancient Catholic faith… of the Ancient Church” . This was solidified by the Declaration of Utrecht in 1889 AD, which specifically recognizes the “historical primacy… of the Ancient Church” (Article 2) and “Ancient Catholic doctrine” (Article 6) . For these reasons, the Old Catholic Movement is often interchangeably referred to by many scholars as the “Ancient Catholic Movement”, confirming its original foundations in the 12th century Templar denomination of Ancient Catholicism.
The “Reformed Catholic Movement” was established in 1879 AD by the Irish Roman Catholic Bishop James O’Connor, with a group of Clergy who left the Vatican to be Independent Bishops. The Reformed movement embodies traditional Catholic practices, characterized by some Protestant and Evangelical doctrines of direct communion through the Holy Spirit .
The Liberal Catholic Movement was established in 1916 AD by Archbishop Arnold Harris Mathew (Roman Catholic Priest, made Doctor of Divinity by Pope Pius IX, first Old Catholic Bishop of Great Britain in 1908 AD), Bishop James Ingall Wedgewood (British Anglican, Sorbonne doctoral scholar) and Bishop Charles Webster Leadbeater (British Anglican Priest). As a revival of the ancient Egyptian sacred wisdom underlying Christianity, it was primarily inspired by the Ancient Catholicism of Templar heritage. The Liberal Catholic Movement is the most widely recognized tradition within Old Catholicism .
While isolated Churches of the Old Catholic, Reformed Catholic and Liberal Catholic movements have a tendency to be schismatic, the Ancient Catholic Church serves as the unifying denomination, by providing the 12th century foundations of the original underlying Independent Church Movement. The Pontificate thus provides the stability for all schisms to be reconciled, and all apparent differences to be resolved, through the most ancient and timeless doctrines of 1st century Ancient Catholicism, as restored and preserved by the Templar Order.
VATICAN RECOGNITION OF ANCIENT CATHOLICISM
Represented by the 12th century Ancient Catholic Church, the 1st century independent denomination of Ancient Catholicism is solidly recognized by the Vatican, by at least three key provisions of Roman Canon law, three Papal Decrees, and five Papal Bulls, such that its legitimacy, validity and inherent ecclesiastical sovereignty are indisputable:
As the Ancient Priesthood of Solomon of Knights Templar heritage, Ancient Catholicism is directly recognized by the Vatican Code of Canon Law as verified by “learned authors” (Canon 19)   and as “immemorial customs” and “centennial customs” (Canon 26) , by theTemple Rule of 1129 AD as a Papal Decree , and the Papal BullsOmne Datum Optimum of 1139 AD  supported by Milites Templi of 1144 AD  and Militia Dei of 1145 AD .
As the founding origins and underlying substance of the Independent Church Movement, Old Catholic Movement, Reformed Catholic Movement and Liberal Old Catholic Movement, Ancient Catholicism is additionally recognized by the Vatican Code of Canon Law as validly “incardinated” Independent Bishops not subject to any external authority (Canon 266) , by the Papal Decree of the Fourth Lateran Council of 1215 AD recognizing “independent Churches” (Canon 3) with “ancient privileges” of “their jurisdiction” (Canon 5) , the Papal Decree creating the Gregorian Egyptian Museum in 1839 AD , and the Papal Bulls Debitum Pastoralis of 1520 AD and Dominus Iesus of 2000 AD .
PONTIFICAL AUTHORITY OF THE ANCIENT CATHOLIC CHURCH
Under the Roman Catholic Code of Canon Law, the Order of the Temple of Solomon is a “public juridical subject of canon law” (Canon 113, §2, Canon 116, §§1-2), possessing its own independent Pontifical authority from the Ancient Priesthood of Solomon (Canon 215), fully exercising its own canonical “power of jurisdiction” for its unique and original denomination of Ancient Catholicism (Canon 129, §1) .
Accordingly, the Ancient Catholic Church legally holds the status of a “sovereign subject of international law”  , based upon its substance and capabilities to advance its historical purposes internationally . The Catholicate thus possesses non-territorial statehood in its own right, for international representation of its member Churches in diplomatic relations.
The Ancient Catholic Church is the canonical Pontifical authority, and central global institution, which is dedicated to supporting all participating Independent Churches. Therefore, it is literally “The Other Vatican”, as the classical Pontificate for the Independent Church Movement, Old Catholic Movement, Reformed Catholic Movement and Liberal Catholic Movement to have their own “Vatican”.
The apparent paradox of a Pontifical authority for “Independent” Churches is resolved by the authentic principles of doctrinal and liturgical freedom, with autonomy for all member Churches. This allows the Ancient Catholic Church to serve as an international presence advancing the collective interests for the benefit of all its Churches in Communion with the canonical Pontificate.
With Inner Flow Soul Recovery I offer a new method of treatment. The aim here is to bring all aspects of your soul which may be separeted from your awareness and are present in other dimesions, beyond your reach, back into the wholeness of you. These lost parts of you contain feelings of traumata and need to be cleansed first and than returned. The outcome of this therapy will be, that you feel bigger and more whole than before. The gaps in your net which made intrusions of strange energies possible will be closed. Your energy level will increase and your health will be increased and recovered if possible. I ask you to send me a request to email@example.com with two pictures, one of your face, the other of a little cristal like amethyst or rose quarz which you need to carry with you for a month, in order to open the gate for the cosmic healing energies for you. I ask of a donation between 20 and 100 Dollar/Euro of you.
Jesus is still present. He appears on art prints and in the churches. He is part of our history and our culture. He is often mentioned, as if he is well known indeed. But at the same time he seems to be infinitely remote, separated from us by space and time, as if he was living in a different world, that is lost to us now or that we do not want to remember anymore. In this world we may think God was much closer to people than now. The closeness to God, which Jesus represents, makes many people afraid. They believe that their freedom depends on a distant God, who can only locate them when they call on him. On the contrary closeness to God is understood as slavery.
At the same time there is something else going on. There is a great longing for an ideal world, how it may have existed in the past, a time when the world was not yet broken into pieces like it is now. Some traditional figures like the Pope or the Dalai Lama embody the seeming security of the past and represent therefore high authority and hope. Jesus embodied many of these things also, like projections of all kind, fears, desires and also the real authority of a savior.
He is therefore still part of the public discourse, although the churches seem to have used up his message in a way. Many people have turned away from them, because their answers do not work for them anymore. Religion has been pushed into
the background. I have been replaced by other attempts of solutions that embody the western ideal of freedom better. Today the public debate is determined by the promises of modern communications and electronics, as if the question of inner happiness or even of redemption has evaporated. When that inner happiness is sought, it is sought rarely with Jesus.
A huge market has opened up these days, offering salvation outside of traditional Christianity. There is a flood of new, old and mixed offerings that often promise a shortcut on the spiritual path. Fast food and dilettantism determine large parts of this esoteric market. Set pieces of all religions and traditions are offered in such an amount that it is unique in all of history. We know, however, many of these rites and techniques work only when they serve the purpose for which they were created. They were originally embedded in overall context, which was determined by both the tradition and the community and has often only local significance. In the stew of these parts, torn from the traditions of knowledge, can the western individual hardly find anything that brings back peace and joy.
At the end, the seekers could still not escape the demands of everyday life nor have they mastered them in a way which has refunded them the inner happiness that they so desperately seek. Few seekers manage to put together the appropriate mix of methods to grow in the right way or even find enlightenment. Most of them always run for new methods without ever arriving. Many seekers have become tired of this lonely hunt for redemption.
Some turn back to the traditional churches or other established religions. Some young people who are looking for quick and easy answers follow the call for war and self sacrifice. This shows the power of our spiritual longing as the secret force that drives our lives, whether we are hedonists, careerists, losers, mystics or religious fanatics. In all of us sleeps a dragon and this dragon is nothing more than the old longing for our origins. This force will shake our lives when it wakes up. Jesus is still part of this awakening. Outside of the churches, a new picture of Jesus was formed in the last forty years. This picture of Jesus not only could cry, but laugh and dance. We still do not know what Jesus has actually taught.
This may change, because we do know more about it now, than at any time since the death of the last apostle.
We will show that Jesus has surprising answers for all of us, which will be fully understood only in the future. These messages to mankind received in the 20th century and intended for the third millennium are from him. This Jesus teaches here in a radical manner, like the old Chinese Zen masters. He points relentlessly towards the things that stand between us and enlightenment and calls us for a reversal now. He leads in a sovereign manner way through the darkness to the light. We are talking about the Course in Miracles. This document is of unusual clarity and force. Since it changes the thinking of the student, it also transforms the world in which he lives. That is the reason why it is not suitable for all beginners on the inner path, unless they feel irresistibly drawn to it. It would be better if one already has some experience in spiritual practice, like meditation, shamanic work, Jesus prayer or yoga, before one ventures into this work. Otherwise, he can easily lose the ground under his feet.
Following an inner inspiration, I have inserted some conversations here of Jesus with Lucifer and others.
- The Historical Jesus
Who was this Jesus of Nazareth, that man of flesh and blood, who walked with his friends through Palestine two thousand years ago? We need to take a brief look at the former spiritual and political situation to get an idea of what was going on around him back then. In his time the political and religious climate in Palestine was very dense. The Romans had occupied the country, but gave the Jewish people some freedom in their religion. The occupiers for example decided not to set up the statues of their gods in Jerusalem, where the Jews had their invisible God Yahweh worshiped for centuries. The Romans still allowed the temple cult and the continued existence of the corresponding Jewish hierarchy. Inside and outside the official Jewish establishment there were many religious groups with which Jesus had to deal with. Some were partly fanatical opponents of the Roman occupation and ready for violence all the time like the Zealots. Others had completely turned away from the world and expected the imminent return of the Messiah, like the Essenes. Still others tried to find an arrangement with the system and the occupying powers in order to save as much as possible of their Jewish identity for the future, such as the Sadducees, the representatives of the Temple establishment and the Pharisees, the more popular and liberal rabbis and scholars, from whom today´s Judaism has descended. What kind of relation had Jesus to these groups and was there any uniqueness in his position?
Jesus was not a theologian or a priest. There are stories in the Gospels that attempt to prove that Jesus was able to discuss in a way with the theologians, as if he were one of them. But when we have a closer look at the stories and sayings of Jesus, we can see that he was not interested in theological discourses at all. In his time it was fashion in the synagogues to have long disputes on each set of the Torah. Since each Hebrew letter holds an image, a number and a level of creation, one can easily lose himself in endless interpretations. Jesus however opposed any kind of literalism, which insisted on the strict observance of the law and was ultimately based on guilt and fear of God. He did not believe that scriptures were more important than the well being of a person. His stories should convey experiences and epiphanies and set individuals free. He questioned everything and invited into new ways of thinking. He stood outside the established priestly cast and was not an official rabbi, but acted as a lay preacher, which gave him the freedom to say and do what he really wanted, even if he risked his life in doing that.
Jesus was not a king’s son or part of a political or religious establishment, though he was said to be part of the lineage of King David, as claimed repeatedly in the New Testament. This can be proven no longer after the destruction of the records in the fire of the temple in 65, but the oral tradition was certain about it. Jesus did descend from a poor craftsman and came from Galilee. This was an area in the north, which was contaminated by the Hellenistic culture and regarded as religiously unreliable by traditional Jews.
However, Jesus was not a liberal. He resisted a softening of the Jewish faith in favor of Hellenistic influences. He did not intend to abolish the law, but to fulfill it. This meant for him to put the essence of the law, the love of God, into action in benefit of the people. God’s call to repentance into another life of peace with one another and creation was not disputable for him.
Jesus was an opponent of the orthodox Sadducees, the party of the spiritual establishment in Jerusalem who held outwards peace with the Romans and passed inward on a strict observance of the Sabbath peace and the many other laws of the Torah. For Jesus, there were other things more important than the temple cult. He criticized the Sadducees for their inhumanity, putting the law higher than human dignity. Jesus did not speak polemic against the Romans in the biblical canon. Appropriate speeches were not taken up by the writers of the gospels out of political calculation. Jesus was probably certain however that an uprising against the occupying forces would not do any good, but would turn everything into destruction. A riot was also against the commandment to love each other, he taught.
Jesus believed in an imminent radical change of the world by God’s direct intervention and the establishment of his rule, like many other people did in his time, for example, the Essenes and the Zealots.
He denounced the injustice of the system, without calling for revolution. For him, all true change was caused by God. The individual should get ready for conversion and renewal in preparation of this happening. This consists in renouncing the ego and in trusting the spirit of God, who had promised to lead all followers home.
History has shown why Jesus thought as he did. The Zealots, the dagger men, tried to end the domination of the infidels by war. They instigated the first major Jewish revolt against the Romans in 66 AD, which led to the destruction of the temple in Jerusalem by Titus in 70 AD and the loss of over one million lives. This downfall was prophesied by Jesus and was experienced by people and disciples who had still known him. A few decades later, another Jewish revolt broke out in North Africa and Cyprus, also with hundreds of thousands dead and massacres on both sides. The last major battle of the Jews in Roman Palestine, called after their leader Bar Kochba Revolt, also ended in defeat and ended in the expulsion of the remaining Jewish population of the province of Palestine.
Since Jesus did not support the fight against the Romans, he was sitting between all chairs. He probably incurred the hatred of the nationalist zealots, who preferred to see him in their ranks as a charismatic speaker.
Jesus did not foster any retreat from the world as the Essenes did. They divided the world into light and darkness, seeing themselves clearly as the children of light.
But Jesus taught and lived in the midst of the world and did not hesitate to contact the Romans, sinners or collaborators, such as he hated tax collectors. Furthermore, he did not teach any asceticism. He drank wine and ate meat and joined the festivities and meals of the rich with his entourage.
Jesus, however, was anything but a son of the middle class. He seems to resemble more of a modern hippie. He did not work, was fed by his followers, and did not bother about religious laws. As we already said, Jesus did not teach a compromise when it came to the real things like God, as the Pharisees did in his opinion. They believed that they could accumulate merit before God and divide their loyalties between God and the secular authorities.
Jesus did not believe in any religion of laws like today´s Orthodox Judaism, Islam and Hinduism still are. God was a living reality for him, whose claim to the people could not be limited by anything.
So what after all of these accruals made Jesus special? He preached the kingdom of God. It was something mysterious, luminous and new, that was touched by the prophets of Israel only a few times over the centuries. This Reign of God whose total breakthrough was imminent in the near future, was already palpable in his own presence and that was the one thing that made Jesus really unique. The so-called “eschatological expectation” he shared with many of his contemporaries, as we said, particularly the religious zealots who expected not only the salvation of the world, was also the divine punishment for the unbelievers.
There was something that went far beyond this expectation. It was the teaching of the faith in God in all aspects of life, a life out of the uncertainty of the moment. This life surrendered itself to God moment by moment by its defenselessness. It gave him the room for his guidance and opportunity to bless one with miracles.
Jesus was certain that God would help the people who depended on him only. He pulled God closer to the people, made him a confidant again, a privilege of a few prophets until then. It is sure that he referred to himself not as the Son of God or the Messiah. The confession of being the Son of God was revered to him in the light of the post-Easter experience. But on the other hand, Jesus spoke during his teaching period with such an inner authority, that it seemed to indicate that he knew the will of God exactly as it was. The healings he accomplished seemed to prove also that his power and his claim were justified. They were not just empty words. The title of the ‘Savior’ and ‘Christ’ was awarded him by the post-Easter community therefore on a twofold basis; his life on earth being completely unique and his resurrection, which was, attested by many, the basis for the Christian faith and all the writings of the New Testament.
Later, the threat of hell was put into Jesus’ mouth, which has terrified a whole Christian era. In the Old Testament, such a gloomy outlook did not exist, as there had not been any belief in after-life at that time. But could Jesus really threaten people with hell and speak of a loving Father in Heaven? If these threats should make any sense within the context of his doctrine of God’s love, it could only mean that by denying the voice of the Holy Spirit, one will stay out of heaven. Being caught in the wheel of rebirth was called hell by the knowing. In summary, we can say that Jesus spoke not about the things we can see with our eyes. He spoke of a sphere of consciousness in which an unconditional love exists, which has no opposite because it is all encompassing. This is difficult to understand on earth, because all earthly laws and habits are pointing in the opposite direction.
But for Jesus this kind of love made perfect sense, because only in it he saw a way out of bondage and the suffering in the world. He had become a little familiar with his earthly life and his intensions. We can see what a genius had came to earth by him with the Course. This work empowers everyone with the tools for his own inner growth.
There were some outstanding ambassadors and successors of the teachings of Jesus, such as Meister Eckhart in the 13th Century, John of the Cross in the 16th Century and Mary Baker Eddy in the 19th Century. But now we have a document in hand, we thought was lost forever, a book in which Jesus speaks to our time. This could be the most important message to humanity since the New Testament. Are we ready for it?”