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This unique Lodge was consecrated
on 24th march 1923 by R. W. Bro. A. Y. B. Campbell.
There were 88 petitioners, 40 of whom are Indians. I
refer to this as a unique Lodge because of the concept
of having a Lodge for Installed Masters only. The composition
of membership must strike one as a guarantee for efficiency
and excellence. It is also unique that there has never
been any initiation or regular for Masonic advancement.
It is again unique because it undertook the colossal
task of editing the Madras Masonic Journal which, over
a period of years, has served Masons all over India
and with special reference to the Southern Region. Very
eminent luminaries of Masonry have been members of this
Lodge and have given of their best for the successful
working of this Lodge. In a way, it is considered as
a group of installed Masters who are not only vigilant
about improving the standard of working in other daughter
Lodges, but are also inclined to do some group study
in enriching the enlightening the minds of those who
do not ordinary give any special though to the deep
significance of Masonic work, Eminent Masons like R.
W. Bro. Campbell, V. W. Bro. Sivagnanam Mudaliar, R.
W. Bro. T. V. Muthurishna Iyer and now amongst the surviving
Brethren R. W. Bro. Jambu Ramaswai Iyer, who held the
office of the Secretary for 17 years, all have contributed
towards its present high position in the masonic family.
R. W. Bro. R. Krishnasamy's efforts in the furtherance
of the objectives of this Lodge and in editing the Madras
Masonic Journal with great perspective and accuracy
are things about which we are justly proud. So, at this
celebration of the Golden Jubilee, we have every reason
to feel proud of those who are responsible for the consecration
of this Lodge for its sustenance and progress and for
its great contribution to masonic knowledge. The best
way to celebrate such an occasion is to rededicate ourselves
to bring it to greater form and usefulness so that it
may leave an indelible imprint and act as a catalyst
organisation to the other daughter Lodges in India.
So, let us so redidicate ourselves with humility and
prayer to make it the fountain of research and disseminate
in simple language masonic knowledge to the large number
of Masons scattered all over the country.
My special purpose this evening is
to consider some ethical and psychological aspects of
Freemasonry. While we cherish the definition of Freemasonry
as a peculiar system of morality, veiled allegory and
illustrated by symbols, to me it seems that this system
of morality is not an entity which will be a special
quality of Freemasonry alone. Freemasonry has never
propounded its own ethical code, it has never claimed
that their Lodges are schools of ethical culture and
seldom gives any lectures on ethical matters. Conversely,
it demands that righteousness shall be the attribute
of its initiates. It specifically requires that the
tongue of good report should be heard before a man joins
its ranks and once he has joined it, requires him to
uphold the attributes to be expected in a man of honour.
It exhorts a man to do his duty to God, to his neigbhour
and to himself. But, throughout, it demands no more
than that allegiance to the attributes common to all
men. Throughout, in short, it propounds no masonic code
of ethics nor does it propound its own 'system of morality.'
While we may not refute that there is a speciality of
masonic ethics, I do nevertheless think that the science
of ethics has a peculiar and important in Freemasonry.
It is true to claim that when in any field of worthwhile
endeavour men associate closely, their needs require
that certain attributes of character should be brought
to the forefront. For instance, if men meet on the foot-ball
field, the attributes of unselfishness and sportsmanship,
must needs be emphasized.
I claim this to be the true spirit
of Freemasonry. The attributes of character are normal
and not peculiar to the Craft, but by its own system,
it brings to the forefront and lays stress on certain
of these attributes. While therefore Freemasonry is
not a system of morality taking morality in its ordinary
sense, it is a system which has its own way of stressing
morality and I suggest that this is the true meaning
of the ancient definition.
I turn next to a consideration of the
manner in which Freemasonry lays stress and emphasis
on these things. Certainly, it is not done by word.
Nowhere, for instance, a candidate is asked if he believe
sin righteousness. Rather, he is asked what he does
about it. No Lodge instructs its members in ethics or
expects them to be able to defend ethical standards
but insists in most emphatic manner that when ethical
problems confront them, they will face it with action.
For instance, a Freemason is not interested in theoretical
aspects of quarreling but he not given theoretical instructions
on his duty to God. He is simply told emphatically what
he is expected to do about it.
It will be recollected that I have
referred to ethics as a science, a science by which
man determines his rights, his duties and his responsibilities.
Although its entry into the realm of exactitude is more
recent, psychology is now accepted as a science, the
science of behaviour. It derives its claim to be a science
from its close study of man. It has also been defined
as the science of mental processes or of the activity
of the mind. The mind as a whole may be said to consist
of the conscious, the sub-conscious and the unconscious
and although it is difficult always trace the conscious
thought from its original sources there is no doubt
that it reaches the conscious part of the mind from
recesses of the subconscious or unconscious Vividness
of impression or the impact of constant repetition would
seem to play a vital role in triggering off this seemingly
unexplicable movement of thought into the conscious
mind.
I have already referred to the emphasis
to be placed on the attributes of character. Freemasons
all know however that this emphasis is brought about
largely by the process of repetition and dramatic presentation.
I need refer only to the repetitive process of ritual
and do the compelling drama of obligations to stress
the psychological significance of these methods, surely
designed to leaves such an impression on the subconscious
and even on the unconscious mind so that the attributes
of character therein contained, will when seemingly
forgotten drift into the conscious realm. I suggest
further that the constant and vivid impression of these
worth-while attributes on the hidden recesses of the
mind must have an uplifting effect on the thoughts which
arise so unexpectedly and sometimes so helpfully in
the conscious mind.
If it can be accepted that Freemasonry
is a fraternity set up for the purpose of the quest
of the truth, then I submit that in its own peculiar
way and using its own peculiar system, it makes its
appeal as wide and as universal as possible. Perhaps
even then not all its members will be caught up in that
appeal but I wonder whether some in its numbers should
ever have been included.
In proceeding to consider this aspect
of my thesis, I have tried to keep two ideas in mind.
Freemasonry must ever remain constant to its principles
- truth - despite it members. It must hold or try to
hold its members as through them only can it hope to
achieve its grand principles.
What mental process therefore does
it use to hold its members ? The personnel of Freemasonry
may be roughly divided into three groups. The first
group is the largest ; it consists of men who find an
appeal in the teaching of the Craft - and that all are
equal and meet on the same social level. A man who in
the world at large is not possessed of great attainments
and is destined to lead an ordinary or perhaps dull
existence with no hope of honour and distinction, can
as Freemason and often does attain a high position in
the Order which is a world in itself.
To others, there is a lure of distinctive
regalia of great or little importance according to the
individual himself.
Within the same group are others who
find satisfaction in the Craft's moral attributes of
character ; they are able to subscribe to the moral
tenets of honour, virtue, prudence, temperance, justice,
benevolence and charity without meditating on the spiritual
relationship between them and God. All worthy enough
as far as it goes and demonstrative of the psychological
wisdom of our Craft.
Again, within the group are many for
whom the aesthetics have an appeal, beauty, serenety
of the Temple of the Lodge Room, the peace and orderliness
of the proceedings, unquestioned authority and freedom
from the bickering and arrogances of domestic or social
life, all have a vast appeal to different men in this
group and so contribute to their constancy.
Finally, there are men in this group
who are kept from forsaking their Masonry by the convivial
element - the pleasures of the refactory.
I confidently suggest that an honest
apprisal will reveal that these facets of Freemasonry
quite deliberately designed, hold vast majority of our
Brethren within and Craft's ranks and thereby make its
aim possible.
The second group is much smaller. It
consists of men who would either not be Freemasons or
not remain Freemasons without some intellectual incentives.
That there are not men of high intellectual attainment
in the first group. But only that this particular group
seeks some intellectual exercise and Freemasonry provides
just that by leading them to devote themselves to antiquarian
research into the origin, history and development of
Freemasonry ; a study of its signs and symbols, the
collection and interpretation of old manuscripts, aprons
and other emblems and physical attributes of the Craft
connected with its past. The fact importance to these
men, is, I suggest another manifestation of these mental
processes by which it plans to lead men to its grand
principles.
My third group comprises all too few.
It is made up of those of an aesthetic temperament who
devote serious masonic labour to seeking ' for that
which was lost.' In this connection, Brother W. L. Wilmhurst
says 'Masonry describes it variously as a vital and
immortal principle, Adoniram, as the Blazing Star of
Glory at our Centre, as a light of a Master Mason which
never goes out even when all other lights or faculties
fail, because, it is eternal or immortal whilst our
faculties or temples are perishable.'
I have particularly chosen to speak
on the above subject with the hope that in the process
of our rededication for improving the good and effective
work done by the Madras masters Lodge, we might consider
the psychological and ethical aspects of masonry in
the broader perspective and that the Madras Masonic
Journal will publish some of these studies in simple
language which would encourage Masons all over our country
to imbibe the high ethical principles and tenets of
our institution. Let us therefore pray to the Great
Architect of the Universe to give strength and courage
to those who are devoting their time and substance for
the furtherance of his institution so that we can put
more Masonry into Masons and also by radiation, more
men into Masonry.
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