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Sovereign Sanctuary of the Egyptian Rites - U.K

" A long time ago, and for centuries, men united in tribes and clans shared values ​​and rules that they related to the supernatural world. Their beliefs in magical thought brought them answers to essential questions inseparable from human evolution and intellectual maturation: our origins, the mystery of reproduction, the seasons, catastrophes, the Sun, the stars and the heavens, the Moon, cycles, life, death, good and evil, and the spirit ... Since the time of the Paleolithic, men have invented mythologies and cosmogonies of origin, giving rise to rituals, rules of life, and funerary cults . Can anthropology, ethnology and prehistory enlighten us on these origins, or even "fundamentals," of religious phenomena ? Mythologies, shamanism, or animism, what are the functions of these beliefs and practices ? Beyond cultural diversity, is there a common framework for all religions? This framework , whether on the physical plane or on the spiritual plane and this since the origin of creation, or eternally if there was no beginning, is based on the principle of duality, positive (Yang) and negative (Yin), which works continuously throughout the universe. On Earth, throughout the millennia and according to its needs of evolution, humanity has therefore endowed itself with religions (Yin). Globally, these are intended to bring together, under the lowest common denominator, a maximum number of humans so that they can accomplish together their civilizing evolution, with humanitarian and moral aims while a multitude of differences and inequalities separate them . On the other hand, the Yang principle manifests itself through groups of people more focused on spirituality and striving to maintain the balance, the middle way, for the spiritual good of the planet. For millennia, these groups have been studying the development of faculties of the psychic and spiritual nature of man. These temporal and even timeless organizations, at the level of immeasurable wisdom, distil a spiritual knowledge according to the needs of each era. Historically many of the great prophets came from their rank "

PRELIMINARY STATEMENT It would seem that under the generic term of Freemasonry, in our contemporary age, we can distinguish, in fact, five main currents that can meet as much as they can oppose or ignore each other : - A moral current: what are the good or bad actions for our fellow citizens, for society and for nature ...? with a strong presence in the secular world through a theme that has become almost exclusive, that of the defense of a revisited secularism, the cornerstone of the concept of a republic - A psychological current: what are my motivations? What are my wishes ? How should I integrate them in myself ? This current is often deviated to some sort of analysis or personal therapy - A philosophical current: what is Man ? What meaning is to be given to his existence ? This current more or less first seeks for the improvement of oneself, then of one's environment - An esoteric current: mixing other sources, is often mislaid on paths which are difficult to define, metaphysics, illuminists , occultists, mystics - A spiritual current: what "totality" do I belong to ? ( Nature, the Universe, God, ...) How to sense it ? How to integrate it ? The first is a majority in France and in many countries of the European continent, the second is rarely isolated, in fact trans-currents, and can meet everywhere, the third is the majority in the Anglo-Saxon world and the fourth is lived within the Egyptian rites. The last current is very small, perhaps almost nonexistent, and yet it is the one that gives meaning to the entry into Freemasonry, truly understood as an initiatory school. Freemasonry is indeed defined, within all the currents, as an initiatory School, but many forget this definition and deviate largely from their singular mission to become sorts of learned circles (or especially having the ambition to present this appearance ), where they present works on various subjects, often unrelated to each other, and above all without any goal of formation, or a place of confused explorations of various other Schools or religious systems as respectable they are, using vocabularies with initiatory pretensions, and yet without any connection with what should be an initiatory school, which especially opens the door to dangerous drifts. We thus see a new approach, or a renovated approach, of Masonry of the Egyptian Rites, rid of the tinsel of a heterogeneous occultism, and certain of the completeness of its message, without having to go and complete it with other schools, which are not always very traditional in the sense that they were created ex- nihilo by easily identified men, in very recent centuries.

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