In the Light of a Theory and History of Freemasonry - Part III

(...) Of course, those who have no ability or vocation to be located in this level of reality, can never access to it in full sense. Even if they had feel in the virtual mode the spiritual influence of the Initiation. Those who are subject to the one-dimensional empire of reason never will have the means to bring that virtuality to fact, possessing it however.
Because the Masonic initiation is now made available to anyone upon minimum requirements and all them external, it happens that most of the Freemasons, in the dramatic impossibility of interconnecting themselves to the deeper aspects of the Order, construct around it particular definitions, that noticeably can not go beyond their own limitations. Beliefs emerge that are grouped together in separate domains: the lobby, the gentleman's club, the solidarity society, the school of civic progress, and so forth.
From an administrative point of view, provided that landmarks and other internal regulations are not infringed, these other paths have their place, deserve the respect due to them and are entitled to all the privileges guaranteed by being a member of the Order. However, this tolerance is pointless if it is not reciprocal, i.e. these institutions own to freemasons correlated to the Initatic path the same respect, and access to the privileges associated with the quality of freemasons. Chiefly, any kind of intolerant stigmatization would not be acceptable coming from these "agnostic" groups towards those in which the Gnosis occupies the leader trend. Insofar a guarantee should be given to all Masons, associated in Lodges, that they may perform their duties according to their own vocation in the unique requirement of respecting the traditional and administrative regulations.
The attempt to impose to any Obedience - especially Regular - a totalitarian modus operandi and an institutional personality and action, whether that modus is, would represent the ending of regularity in Portugal. It is alarming the mounting insistence one assist to criticize, systematically, the rites and the freemasons, which by their nature and vocation work in a more symbolic and initiatory or even an occult mode. We don’t include ourselves in the vicinity of the occult and, about this, we lay down a few notes, elsewhere .
However, if for some dramatic event Regular Masonry did not offer to these Masons the suitable conditions of dignity and work, we may assist to another dissidence, this time not for futile reasons, arriving to the ridiculous outcome that irregular Lodges would work in the most Initiatic reliability, and Regular Freemasonry would respect it only for administrative reasons.
Eques Peregrinus