Question: What is Freemasonry?
Freemasonry is at the same time an exoteric Institution and an initiatory Communion.
The exoteric Institution is the association of respectable men and women who are free from prejudices, feel an innate call for a spiritual quest and possess clear skills of self-government and intellectual freedom, rejecting any form of ideological manipulation that might limit or suppress the right to freedom. But when an "initiatory choice" has to be made, the various paths are not necessarily similar or shared by all members. The most commonly followed path is a symbolic, exoteric and virtual one.
By focusing one's attention on the exoteric aspects of the symbolic path chosen, freemasons can reach its ultimate end while at the same time maintaining most of the original profane essence of his own personality, and probably making it gentler and more intellectual in the meantime.
However, this path can only be taken to a deeper level if a sharp transmutation of every candidate's personal imprinting occurs.
The initiatory transmutation is a metamorphosis of the physical and individual conscience that usually elaborates mental perspectives. By elevating the latter, the individual conscience can transcend the formulations given by the first collective visions.
The so-called first vision is the suggestion of the first cultural imprinting; the bond with social habits and the inhibitions of models that link personal emotions to collective passions. Collective models are all those habits to which men and women adapt themselves (conformism) while searching for the approval of the society or group to which the individual believes to belong.
An individual conscience intimately evolved (process of self-conscience and identification) is able to choose, to decide and to express free will, a prerogative of the higher and transpersonal ego. In an evolved conscience, free will replaces the "freedom of choice", which characterizes the experiences of the physical ego.
Free from the inhibitions of collectives models, from cultural ties and habits not related to one's nature, the conscience rises to a mental condition in which every element, first and foremost ourselves, is observed from a perspective that is objective and therefore true.
After all, attaining an objective vision is the first symptom that a first expansion of conscience is occurring.
Achieving a deeper and impersonal vision also involves the ability to perceive a new image of oneself, to penetrate one's conditions to the point that one is able to identify the meaning of his or her life objectively and beyond every illusion or hope, so as to make it more and more in tune with the universal values of the meaning of existence
In the celebrations of lower Mysteries, the candidate is led to cross a series of psycodramatic representations. The key to interpret the value of these representations lies in the fact that the neophyte "is led"; "being led or accepted" in the action, presupposes that the person is put in a condition of passivity, wait and surprise. In fact, surprise is the ultimate goal of the initiatory psychodrama.
In the psychodrama, the candidate takes part into situations that are unknown to him, and therefore has few chances of understanding the meaning dimmed by the allegoric trials he actually undergoes. So he only participates as a spectator to a representation where apparent meanings of masonic or ritual degree to which he is admitted are mimed to him.
By experiencing ancient facts, the neophyte should acquire the moral presuppositions are expressed through them in order to transfer them to the meaning of his or her life. But a transfer occurring in such a short time can hardly be considered effective, especially since it is not supported by a true emotional pressure or by a sort of empathy with the facts represented. The initiate is then encouraged to deepen the symbolic meaning of his or her own masonic degree, by reiterating the basics as well as the contents of the psychodrama during each meeting, always through the instrument of ceremonial representation.
However, by simply following the representative method (of the mysteries), the initiatory significances to be represented are never attained during the meetings, because they remain wrapped in the veil of the allegories used by the symbolism. Moreover, by focusing on the seeming shape of symbol, or of representation, the sense of what should be transmitted gets lost, and if the appearing significance of the representation is mistaken for the meaning that it re-veals (veils twice), a ritual misunderstanding is therefore generated and institutionalized.
Many Institutions use moral forms to represent "mysteries" related to the absolute Good. During their exoteric ceremonies they usually make use of the psychodramas, in which sacred and mysteric morals are based on systems imbued of history, myths and oniric legends. And if the spectator's attention is focused on the exoteric reproductions of mysteries, or on its interpreters, the forms used to build the psychodrama end up covering the substance so much that the individual's soul becomes invisible. Therefore, by assimilating only the surface of the psychodrama, the passive spectator will withhold the mere exoteric meaning of the ceremonial and by inferring that the outer form of the psychodrama corresponds to the subject of the representation.
A different approach is one where the initiate crosses the symbolic segment with lively and alert conscience.
The initiate resorts to esoteric search in order to deprive every significance of its appearance, hence taking hold of the "message" contained inside words, symbols, dreams and allegories. By reaching the message beyond its shape, the researcher is led back to its original meaning.
Such an intellectual communion can momentarily make the time and the space that separate the today's thinker from the ancient thinker disappear, generating that emotional gleam that can sometimes come very close to spirituality. A flash of lightning that breaks the darkness of ignorance by shedding light on it, and will remain in the initiate's heart for ever. These intellectual and sometimes spiritual communions are the flashes by means of which the true initiatory transmission is revealed. This is the foundation of the so-called hidden teaching.
Each contact with elements of perpetual acquaintance adds a new ring to the perennial Chain of łnion that, as Freemasonry's esoteric catechisms states, joins initiates with one another beyond time and space.
In conclusion, symbolic Freemasonry is made up of a complex system of representations. A theoretic-speculative continuum in which the concatenation of 33 psychodramas that veil significances is contemplated, and these must be differentiated from the outer sense of the "constructed" shapes which represent them. This reaffirms that in these psychodramas various realities - the archaic, ancient and modern ones - are overlapped, all of them equally true and usable. At a first observation, the superimposition of different realities can be considered an example of syncretism. But with a more careful analysis of the conceptual structure, we can catch a glimpse of the extraordinary flexibility of a didactic instrument that suits every phase of the evolution. Through various teachings, beginning from the simple symbolic images, appropriate for the initiate's exoteric childhood, the subsequent levels of skill and sensitivity are deepened, so as to reach the threshold of the initiatory maturity of true Mastership. Not simply a mastership, but Magister vitae. The Master of life who offers himself for the Common good: this is the true initiate.
Inside the precepts of Ars Muratoria, Freemasonry conceals the point of conjunction among the paths which distinguish the various levels of postulants. These distinctions originate in the "free choice" to which the initiatory Rule is subject.
Masonic initiates, who have maintained the profane habit of having a high opinion of themselves, will be satisfied with the symbolic path and, avoiding elaborate inner transformations, they will become masons even though they remains what they already were before their admission to Freemasonry, that is, cultured profanes. In this case, they can be elaborate on topics that the exoteric Institution holds dear, such as solidarity, socio-historical moral and the celebration of Human Rights. On the other hand, for those who aim at a deeper realization, the "Steps of the Work" are veiled in alchemic meanings of masonic colours.
Freemasons who want to go beyond their symbolic and virtual versant, will have to recognize the phases of the initiatory Work implied in the stages of transmutation indicated in Blue, Red, Black and White Freemasonry.
From the design of the lower mysteries to the purpose of higher mysteries, three initiatory "Steps" must be accomplished, and they are veiled in the esoteric significances of:
Ars Muratoria. Water Element (plane of the emotional mind).
Edifying and vivifying Work of the physical personality, whose moral foundations are summarily shared with the ones from the symbolic path.
Ars Regia. Air Element (plane of the super-rational mind and intellect).
A work in which every principle of materialist egocentrism will be annihilated and destroyed so that the power of the mind is re-established by the act of the initiatory will.
Ars Pontificia. Fire Element (ascetic plane of intuitive comprehension).
Work of sublimation of the mental substance of physical personality (material sub-stantiam) in the łnion with the metaphysical essence that joins the initiate's material and spiritual intentions. This is the work of the pontifex, the builder of bridges among different levels of conscience who, by placing himself between his own "inner sky and earth" joins them in a single dominion.
The initiate embodies the 5 kingdoms of nature (mineral-vegetable-animal-human and spiritual) inside himself, becoming a first and unique Kingdom, in which the animal man is fused with the spiritual man by means of the psychical man, so as to become a single soul again.
Question: What are the aims of Freemasonry?
The ultimate goal of Freemasonry is the knowledge of human being. By searching the truth in the history of mankind, in the vices of its nature, in the virtues of its thoughts and in the real motivations of its actions, we can understand its causes and origins, the reasons of its outer emancipation and the tools needed for its inner improvement.
Moreover, it's necessary to improve every instrument that can bring an initiatory, fraternal and therefore universal Chain into being.
Question: who can be a member of Freemasonry?
Freemasonry is an open Communion accessible to Men and Women who can approach either its exoteric part or the initiatory one. The distinction depend on the qualities that they will be able to demonstrate, by the will of persevering on their path and by the quality of the work that they will be willing and able to perform on themselves.
The applicant must demonstrate a predisposition towards the Beautiful and the Right, besides a good level of tolerance towards who, or what, appears to him dissimilar also from his own assumptions. Masonic tolerance also expresses itself by accepting representatives of every race, rank or religion, or also those who don't support any of the outer cults as brothers and sisters. Anyway, the applicant must be first of all recognized by his fellow members as a person free from prejudices, aware and respectful of his own duties, who longs for self knowledge in order to improve himself and gladly accepts the moral and initiatory purposes of Freemasonry.
The symbolic part of Freemasonry is the exoteric shadow of an initiatory reality. In order to approach this reality an application for admission or a degree of seniority only are no longer enough. It is necessary to be recognized in it. An acknowledgment that occurs unexpectedly, and only as result of the happy conclusion of a first work of inner transmutation, because only this metamorphosis will be able to confirm the symbolic initiation bestowed upon candidate.
The teachings are veiled in ancient, symbolic and exoteric representations, therefore their transmission makes use of the esoteric survey, emphasized by a natural inclination of the applicant for intuition and by a development of his mental dynamic abilities. This allows them to see what doesn't appear to the eyes of those who perceive their life from an external point of view.
Question: Is Freemasonry a secret association?
Freemasonry, as an illuminist Institution, has tenaciously fought against the absolutist monarchic and theocratic sovereignties consequently incurring their anger and rancour.
At the beginning, opposing to the dictatorship of those sovereignties strongly was very risky. If we think about the revolutionary movements in France and America as well as the Carbonari movements of the Italian Renaissance, it is easy to understand how the conspirator - patriots who constantly risked life - kept their adherence to the liberal and republican ideals more than secret. The tradition of keeping the "secret of membership" therefore remained for a long time, in order to celebrate the memory of those masonic martyrs who sacrificed their life for such ideals, the highest expression of which remains the right to emancipation and self-determination.
However, in order to avoid any slander misunderstandings and provocations, it can be excluded that Freemasonry nowadays still preserves the heritage of the ancient secret association.
As it happens for any other kind of free association, every masonic location is also reported to local authorities. Nonetheless, the habit of spreading false information is still common. It aims at confusing an often indolent and slavish public opinion, by mistaking the concept of initiatory secrecy whose inaccessibility is guaranteed by its intrinsic difficulties in achieving the spiritual planes of the initiation; by confusing this secrecy with the principle of individual confidentiality, protected by law; and finally by trying to draw a parallel between these two principles and the image of distorted secrecy as synonymous of conspiracy.
After several decades, some people are still trying to involve the public opinion in the memories of squalid political-whore events which have involved average citizens as well as various "servants of the Church and of the State", who looked after their own interests in collusion - perhaps sometimes unaware with mafia's offshoots. But the impression that emerges from all these denigratory attempts, is one of people crying shame in other people's houses in order to hide their own disgraces.
Question: Can Freemasonry be considered as a religion?
Symbolic Freemasonry and the higher Rites deal with topics shared by the greatest esoteric, mystical and knighthood traditions. Furthermore, the masonic catechism asserts to promulgate virtue and to dig deep prisons to vice.
As a result, all seems to lead back to the composition of an ideal aspect, which is moral, ethical but not religious in nature. Moreover, the effort demonstrated in promulgating the socialization of Human Rights strengthens the idea of a laic and liberal assembly, that is absolutely free from any form of fideism. However the point is that Freemasonry, in its initiatory aspect, accepts gnosis, has constituted the instrument of sacralization, affirms to pursue inner illumination and takes every oath on the Bible. During a ceremony, the Master's spiritual resurrection is represented. Freemasonry deals with the spiritual progress of humanity and carries out all its actions to the Glory of the Great Architect of the Universe.
This should be enough to understand that, the discrepancy between religion and Freemasonry, observed from this point of view, seems to be reduced and perhaps this is the cause of the badly concealed resentment of the roman catholic Church in its regards. This topic requires a deeper analysis.
Religio-onis (from Latin religere: to link) means to bring together men and women around same ideal. But talking about religion, we must established if it is about unconditioned faith or truth, because the two terms often do not coincide. In the treaty of Augusta (1555), for example, it is stated that: "cuius regal eius religio" (the religion of a country will be the one of those who govern it). This induces an attitude of natural caution towards people who claim to possess absolutes certainties in a context of unconditioned and unquestionable truth.
Freemasonry joins Men and Women round an ideal too: that of a fraternal Communion founded on truth, on altruistic love, on freedom of thought and on tolerance towards the different. Although these elements contain an evident power of universality, they mustn't be related to the common religious sentiment. On the other hand, religious emotionality belongs to those people who need to hope more than believe in something. Consequently, the search for consolamentum (consolation) ensue from a feeling that is commonly professed by a self restricting faith, because it is limited to a particular cult. It must be remembered that in the course of the history of devotion, this one is often transformed from thesis into antithesis of itself. Devotion can postulate love and express contempt towards men and hate towards differences at the same time. Hence, by comparing the super partes (impartial) attitude of the masonic ideal with the boundaries sketched out by the popular credo, it can be excluded that Freemasonry contains a certain connotation, that it can be considered in analogy, in antithesis or in opposition to the common religious sense. But as result of the fall of the psychological barriers of nationalisms, the sectarianism of religions would be annulled so that, the mysteriosophic and mystic universalism could exactly find their natural point of conjunction in human beings.
Freemasonry guides its followers of every level, grade and initiatory status towards a coherent practice of virtue. It affirms the existence of a Supreme ONE Being, from which every thing originates and to which every thing will come back. On the other hand, this existence doesn't have to be an article of faith, but an attestation to which it should first of all come to through the ways of the heart and subsequently through the ways of the mind. And while religions are "a heterogeneous whole of rules and cults instituted and observed by men in order to gain Divinity's favour and goodwill", Freemasonry admits this co-existence, on condition that the credo is professed appropriately and without offending other people's sensitivity. In order to avoid whatever form of religious factiousness, Freemasonry has decided to address the Creating Principle as the Great Architect of the Universe, without attributing to it any outer cult. It is undeniable, however, that beyond any name, each initiate is urged, even maintaining the own individuality, to search the Creating Principle in the portion of himself that he shares with All that exists.
Freemasons search for God through self awareness, being "only a transitory vehicle, without a special importance, but of immense value for the part of God they contain in themselves" *. This is the spiritual foundation that emerges most clearly from masonic teachings.
*Porciatti: "Avviamento alla Massoneria". (Introduction to Freemasonry)
Question: What are the causes of the Church of Rome's hostility towards Freemasonry, which is not felt as strongly by other beliefs?
Freemasonry can excite hostility in a profession of faith which doesn't let individuals have any spiritual prerogative of their own. And even though many religious people, even famous ones, have been seating on masonic chairs, the heads of Roman hierarchies have always shown hostility towards every laic that doesn't interpose intermediaries between himself and God. The real initiate uses his own free will and even in his imperfection he aspires to truth, to the Beautiful and the Right. He acts in the light of a complete freedom of conscience and delegates his inner progress only to himself, to his will and ability. This is the kernel of the masonic sacrilege: to have made the intermediation of a man in an other man's spirituality unnecessary.
It mustn't be forgotten that Church of Rome, and no other religious institution, considers Freemasonry guilty of lese majesty as it fought, and won, the supremacy of the Church over her "subjects". Except for Italy, the only lay state where the Church of Rome can be still allowed to influence political choices in order to favour her religious criteria.
Question: Do masonic Lodges commit sacrilegious acts?
This has been for a long time the anathema hurled by the detractors of Freemasonry who base themselves on the famous commonplace that the diversity is always "dangerous or bad".
People blame Freemasons for the fact that during the opening and the closing of the works in Lodge, the Bible is always opened and soon after closed again, as the symbol of every sacred Book written by men. Masonic oaths are taken on the Bible too, always as the representative of every Book sacred to men. And at the beginning as well as at the end of every ritual or administrative activity, it is said or written that what has been done is considered in honour and glory of Great Architect of the Universe. But the sacredness of the creating Principle is invoked outside Freemasonry as well, and a sacred Book is opened in various public and social occasions, in order to emphasize the inviolability of the place and moment. But the antinomy between Church and Freemasonry certainly has not arisen because of such a "sacrilege". Most likely, the deep disagreement that splits the two Institutions, should be searched in some similarities which oppose them, since each of the two underlines their ethical and spiritual charisma. According to the Church, the Initiated freemason's mistake is to deal freely with symbols and to use theurgycal and ceremonial instruments. The Church also blames Freemasonry for liberalizing some instructions and for using some words or distinguishing marks as if they belonged to them and without following the directives of ecclesial authorities.
For this reason the antinomy between the two Institutions appears to be unsolvable. Although paradoxically, at the common levels of both, where the dispute flares up most vehemently, the completeness of initiatory charisma and that of ceremonial theurgy remains disregarded. But making an exception to this rule, today - as well as in the past - followers of both fronts adopt reciprocally conciliating attitudes for the sake of truth and ideals of spirit. Those who understand the geometries that join the spirit to the mind, interpreted through re-vealed (veiled twice) messages in the ceremonials and in the distinguishing marks. So it is only natural that conciliations among the various fringes of the same initiatory and spiritual truth, even if cautioutly developed, known but not seen, are heeded. This gives way to further reasons for hatred and jealousy in people who still haven't been struck by a steady initiatory light, but grope in the semi-darkness of themselves and of their own ideas.
Question: Can Freemasonry be considered by the same standard as a political party?
Freemasonry does not have an interest in any particular political power, except for the power to protect its own principles and intimate beliefs from a external control. Freemasonry is a world-wide Institution and freemasons, as a result of the faculty of self-determination which characterized them, can be found in every political and religious alignment, even in leading positions. The remarkable presence of brothers even in substantially different coalitions, nevertheless, does not point out any ambitious attitude, because, as it has been said, the fundamental principle of freemason is the principle of Brotherhood. Brotherly solidarity engenders among freemasons the principle of self-abnegation that originates from a not-ambitious and mutual attitude of acknowledgment. However the fact remains that the principle of brotherhood together with obedience to the Institution, prevents freemasons from adhering strictly to any political or religious movement.
Question: I understand there is a "men's" and a "women's" (Order of Eastern star) Freemasonry, is that perhaps why are the two rites differ according to gender?
The distinction between masculine and feminine is not a rule but a human custom. In fact, the concept of sex discrimination does not belong to the initiatory sphere that, on the contrary, considers human being by word, thought and spirit. Therefore, their prerogatives are expressed by forms which are beyond the sphere of animal attributes.
However, a sexual distinction can be found again in its surrogates, that is, circles of convictions where conditions of separateness are conceived and in which the principles of "a priori inequality" find their basis.
Actually, aprioristic inequality is not a principle, but a kind of classification established in advance and founded on the concept of caste. One of the many unreal classifications, typical of the lower planes of mysteric, metaphoric and devotional common sense in which even sexual distinctions are a conceptual reason strongly present all over its part.
These discriminations derive particularly from religious practices and cultures with a sexual setting; patriarchal (phallic) and matriarchal (vaginal) religions. Phallic and vaginal visions are the reversal of what has been conceived in the most intellectualized planes of mysteric esoterism, where the masculine-feminine symbiosis is acknowledged as the fundamental element of natural expression. Only in the metaphysical planes of the spiritual thought, the being's androgyny is recognized. But "androgyny" means synthesis and certainly not superiority of one. And synthesis means "definitive fusion" and neither separation nor distinction.
In the natural expression every element is "vitalized" by an energetic polarity consisting of + and -, that is, the łnion between masculine (plus as energetic aspect) and feminine (minus as energetic aspect). Without separation each living thing or being consists of + and -. Even the brain with its two hemispheres is equally bipolar. As well as the structure of the physical body, which reflects the symbiosis between active and passive, dynamic and attractive aspect.
It's true that the generator of all activity is dynamic (masculine), but it is equally true that if generating element (feminine) that encloses the energetic thrust were missing, motion would be dissolved and vanish in nothingness.
Every material shape would be dissolved if it weren't included by its own energetic structure. And even thought would vanish if it weren't contained by a state of mental concentration. Because only concentration, by focusing the physical mind's abilities of pondering and analysis, encloses them. And the more powerful the ability to concentrate is, the more penetrating and clever the mind appears.
This is one of the many possible results of the powerful embrace between masculine and feminine.
Therefore, the energetic generating ring (feminine aspect) encloses into itself the dynamic activity of the generator (masculine aspect). The effect that originates from that circumscribed area of space is the creation of an energetic form, generated by the dynamic impulse and safeguarded from dissolution by means of generating ring. Hence the metaphor of the universal composition. Father is the anthropomorphic metaphor (in the image of a man) of the dynamic generator; Mother is the metaphor of the generating ring that includes into its space the shape, that is, the Son. Only subsequently, as a result of a mania of being different and presuming to be better than more ancient traditions, Mother (Mater mundi) was made to disappear from western religious practices, therefore believing it would be able to erase the universal feminine aspect from the world through a dialectic artifice. Actually, the act of separating the feminine aspect from the masculine in any circumstance remains the fruit of an arbitrary and unnatural act, which doesn't correspond to any plane of reality but only to the artifice of a human custom.
It is true that a portion of modern Freemasonry (often the inconsiderate daughter of an ancient tradition) still stigmatizes the distinction between Man and Woman, hence discriminating the essence that is equivalent in both of them, because it's neutral, androgynous or spiritual in nature.
But this distinction, although an artificial as regards foundation, actually creates a separation, which makes the energy development impossible within the ritual sphere, since only through the fusion of + and can the ceremonial synthesis - the so-called theurgy be generated.
The theurgycal synthesis is the only source from which an Eggregore can originate. This is one of the ritual Forms that can be express within the sacredness of a Temple and the simplest that can be attained by means of a ring (Chorda Fratres) composed of many lower initiates. And even if the masonic instrument is lacking in such a simple ritual Form, what remains is only a symbolic and from the initiatory point of view inanimate artifice.
But besides people who distinguish and discriminate, there are also those who acknowledge equal dignity to Men and Women above all in consideration of inner essence, that can by no means be mortified. An other kind of Freemasonry, then, receives what the others repudiate, by joining the social Rights of Men and Women with the initiatory ones. A Freemasonry that acknowledges the human and universal Right of approaching a inner viaticum that is not attainable by any external differentiation. Conscience that exceeds reason.
Human conscience is the first or - depending on the perspective - the last link that joins the material substance of the being to his asexual, androgynous and metaphysical essence. Therefore conscience can become a spiritually illuminated viaticum, in the name of the same Sole Creating Being, from whom every one originates and to whom every one will return. According to him, any distinction based on sexual category is simply inconceivable.
In Europe, the first person who demolished the wall of superstition that separates "the other half of sky" from the initiatory sphere was Cagliostro. His figure, as well as other ones, have been deformed and vilified by those who still perpetuate the error of woman's separation and inequality, with the exception of recognizing her as the objective of their own consternations or as a muse and inspiration of their own passions.
Cagliostro, Grand Copt, introduced Men and Women to the mysteries of the Egyptian Rite, by initiating, first of all, the Queen of France. But nowadays most of the wall that separates Woman from the initiatory sphere still persists, and not only as a consequence of the male misogynist prudery, because the moral segregation that still darkens the feminine part of humanity in many ways is engendered by woman's emotional barycentre.
In fact many women undergo and also tenaciously defend the transfer that attracts them, more than man, towards the Earth Element of which they are depositaries, mothers and faithful custodians.
Women who want to emancipate themselves on their inner paths must stop to identify themselves only with the Earth Element, from which they are exploited and coveted in order to create new physical shapes.
Even without denying their natural functions, women must be able to acknowledge themselves for what they are; not only physically and morally, but also inwardly. By emancipating themselves from the elementary functions of their nature, women will have to transfer them to a higher plane, for example, that of the Educator, since only if women are able to recognize themselves as an essence of thought and an emotionally undifferentiated will, will they be acknowledged and accepted so that they actually eliminate any segregational velleity.
The intimate self-awareness will be firstly achieved by getting rid of the model through which every woman has been strongly influenced since her childhood, with the help of a mother equally submitted to her own sexual subjugation. And if the worst evil of humanity is ignorance, the Educator-mother can contribute to eradicate it.
This is why it is necessary that men and women grow together. And not only in their physical well-being, but also by developing themselves inwardly, so that they can contribute to the project of the Common good.
And who can understand and love such an impersonal project better than an Initiate? But in order to achieve a common intent it's also necessary to restore the ancient common way where Men and Women grow and acknowledge themselves so that they mutually contribute to rediscover the accordance of both, in characteristics and qualities apparently separated. With the result that men could recognize and cultivate the advantages of intuitiveness and empathy (characteristics of mental feminine aspect) and women could rediscover the incisiveness and the geometric quality of action (characteristic of mental masculine aspect).
It is plain to see how many advantages humanity's future sons and daughters will have with such Educators as parents. This is the "challenge" that initiatory Freemasonry must face in the Third Millennium.