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: Utopias and Initiation
Topic:Question & Answer
Question & Answer...from the little I know, I understand that the ultimate purpose of Freemasonry is not so much the realization of Man (like in Christianity) followed by the realization of the Church as a spiritual community, but rather the contrary. It starts trying to build a real society (where a man can learn to realize himself together with other men). That is, Freemasonry is the real place where the mystic improvement of man is fulfilled. Therefore Freemasonry would be an immanent society that achieves a transcendent work (the Temple), which has its basis in a man that tries to improve himself by collaborating.

Utopias and Initiation

by Athos A. Altomonte

© copyright by Esonet.it - Esonet.com

Q : ...from the little I know, I understand that the ultimate purpose of Freemasonry is not so much the realization of Man (like in Christianity) followed by the realization of the Church as a spiritual community, but rather the contrary. It starts trying to build a real society (where a man can learn to realize himself together with other men). That is, Freemasonry is the real place where the mystic improvement of man is fulfilled. Therefore Freemasonry would be an immanent society that achieves a transcendent work (the Temple ), which has its basis in a man that tries to improve himself by collaborating. Thank you and kind regards.



A : From what I learnt from human history, man only builds what he believes and he only believes what he understands, or rather, what he prefers to understand. And this is a problem. Because man rarely adapts to the fulfillment of knowledge by itself (objective reality) but he prefers to adapt it to his own abilities; or it would be more correct to say to his own deficiencies and personal purposes. This way, he only creates social or religious utopias never actually carried out, precisely because of our ancient ineptness to the social or spiritual ‘common welfare'. Many ‘love' to talk about the latter, but only a few special beings have been able to achieve it.

The initiatory commitment, often misunderstood, tends to uncover utopias, showing man the littleness behind which he hides, in order for the view of harsh reality placed outside delusions to drive him to understand that to improve himself is the most direct way to solve ‘many evils' of the humankind.

This evolutionary progress is only possible by strengthening at the same time intelligence (mind), sensitivity and feelings (heart), developing their ability to understand and want (expansion of conscience).

This will avoid the pointless waiting for interventions connected to a charismatic utopia that, according to some people, ‘occurs' by gracious concession of a mundane power, and that according to some others ‘is produced' by intercession of an unconceivable reality.

According to an ancient principle that excludes any ‘utopian possibility', there is not fulfillment outside the will of the same fulfiller. This is the profile of a builder of ideas, whose fulfillments will have external effects only after the achievement of the inner work, aimed at the perfection of ‘heart and mind', as for the aphorism of science and conscience ; provided that it is fully achieved.

All this leads to the principle of self-initiation as self-realization of oneself which, even if can be supported with many visible and invisible instruments, it remains materially untransmissible.

The Fulfillment of a state of conscience of superior order can only be accepted and recognized ‘ inter pares ' (initiatory acceptance), which will ritually verify the event.

Nevertheless, the culture of utopia has accustomed non advanced social groups to accept purely desired symbolic and psycho-dramatic representations of metaphysical realities as truths. The audience and the interpreters identify so much with the representation that they can no longer distinguish between reality and imagination.

Although the rituals of imagination help many people to live better (see consolamentum ), when fantasy overwhelms reality, it can happen that the best utopia is used as a lie to subdue weak and scared people or to attract crafty people and swindlers. For this reason credulousness has always been the object of all sorts of speculation.

In conclusion, I don't believe that there is a system better than another, but only a better good will . For this reason I don't think that to improve oneself through the development of knowledge, sensitivity and feeling is the only cornerstone for the building of a better relation between similes.

Knowledge, tolerance and empathy are the way for a better ‘ savoir-vivre ' which, if had to become truly universal, should help the decline of any political and religious Human Institutions that aim at dividing and diversifying ideas and thoughts.

Fraternally.

torna su



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