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Religion and its influence on society:
The word religion is used to describe the dynamic relationship
between man and divine, superhuman, unseen power, which
is commonly designated God. It includes the various
different conceptions about God as well as the various
systems of belief and worship expressing this relationship.
Archaeological discoveries have revealed that the belief
in such a Super-human God existed in the primitive man.
This belief only strengthened with the progress of time
and development of civilisation. Civilisation is the
result of human throught and professional endeavours
from generation to generation. Especially from the beginning
of civilisation, there is some intimate connection between
the development of the technique of worship and communion
with God on the one hand and the cultural development
of the worshippers. Ancient Indian civilisation and
culture are entirely identical with religion and worship.
The worshipper's aim of dependence on the unseen super-human
power was two-fold, viz. professional success in the
world and secondly a perfectly happy internal existence
after death. The emphasis on one or the other varied
from religion to religion. But everywhere there is a
resultant cultural tradition which is peculiar to each
country.
The whole civilised world contains
five great religious cultural tradition of this kind.
1. The tradition of Christianity in
Europe Russia and America.
2. The tradition of islam in Western
Asia and Northern Africa.
3. The Confucius and Taoist tradition
in China and East Asian countries.
4. The tradition of Hinduism in India
and its Eastern neighbours.
5. The Budhist tradition which has
left back only traces in its Indian home-land and which
exists in parts of South Eastern and East Asia.
Judaism the progenitor of the first
two traditions has survived as a religion its tradition
has been almost completely absorbed by Christanity and
Islam. Also Zoroastraianism has now no Independent area
of cultural domination.
Menu and Moses : Cutting across these
areas of world religions there existed two religio-social
traditions in the East and west. In the East, it was
the effects of the laws. In the East, it was the effect
of the laws made by manu starting from India in the
West, it was the effect of the laws made by Moses. In
India it culminated in the professional inheritance
and caste system. The operation of the profession of
each was never an open book to the member of another
profession.
Moses made laws in such a way that
the Israelites should for ever remain as a chosen people
without mixing up with other nations. Within the chosen
people themselves Moses created water-tight compartments
by keeping each of the 12 tribes of Israel separate.
A close scrutiny of the blessing bequeathed by Patriarch
Jacob to each of his twelve sons as described in the
49th Chapter of the first book of Moses in the V.S.
L. would show that it was professional demarcation and
exclusiveness was meant to be continued In perpetuity.
The effect of the Laws of Manu in the
East and of Moses in the west was almost identical,
although according to religious and cultural traditions
of each region each took different shapes. These divisions
of society into castes or tribes or professional groups
under the umbrella of certain common religious ethics
became institutions drawing their moral codes from the
religious traditions of each. This applies to freemasonry
as well.
Evolution of Freemasonry : The stone
cutters or masons of mediaeval times; particularly of
England and Scotland were associated with building of
castles, churches and catnedrals and other maginificent
structures. The researchers have discovered that the
building account relating to Eton College in 1442 and
1445 to 1446 and Kirkby Muxioe Castle in 1485 distinguish
between freemasons and rough masons in respect of payment.
This would show that the dreemasons even from the very
early times were a separate professional class of people
different from the local brick layers of those areas.
The oldest surviving mesonic manuscript
is the oftquoted and famous Regius manuscript said to
have been written probably about 1399 AD. The next oldest
is the Cooks Manuscript of about 1400 or 1410 AD written
in prose. Both these two manuscripts are said to be
in the British Museum numbered blld. REG. 17 Al and
ADD M.S. 23198 respectively. The history of the craft
come in the latter as a curious legend. It is in substance
as follows.
A number of noblemen's children in
early times had no work and could earn no income. They
had to find work "that they might get their living
thereby". Euctid was consulted and he recommended
"the honest craft of good masonry". Many years
afterwards "it reached England" "In time
of good Kind Adelstonies". A.D. 925. He called
an assembly of Dukes. Earls. Barons etc. and drew up
articles for the regulation of the craft. This included
among many other things that a mason should come when
summoned to the general assembly of the craft. Thieves
were not to be harboured nor adultery committed.
Eucild the great mathematician, though
Greek, had founded a school in Alexandria and spent
his time in Egypt in the time of Ptolomy I, who reigned
from 300 to 283 BC. This would show that the noble men
mentioned are those of Egypt that the freemasonry originated
in Egypt and that it was already an hones professional
group of high reputatioin at the time of Btalomy I.
The first or Holy Lodge was opened in 1475 BC by MOSES
Aholiabl and Baselial at the foot of Mr. Horeb in the
wilderness of Sinai. It is stated in the V.S.L. that
Moses was well versed in all the wisdom of the Egyptians.
The Egyptians wisdom and civilsation were identified
with the old Egyptian religions and Egyptian mysteries.
Grand Master Moses was the founder of the religion of
Isralis. He is the author of the first five books of
the V.S.L. (Bible). Both freemasonry and religion had
someidentical basis. It is note worthy that Moses was
brought up it in the Palace of pharaes. He was theird
army commander up to about the 70th year. Cooke's manuscript
would whowif that Freemasonry continued to be practised
in Egypt atleast up to the time of prolomy I. Therefore,
those who brought Freemesonry to England in the time
of King Adalstoniss were emigrants in search of employment
in their honourable profession. They had their exclusiveness
which they had inherited from their Masaic hereitage
and tradition and were eager to conserve to themselves
their professional secret. They had constituted their
own masonoic guilds of old England. At the same time
they fitted themselves into the Christian cultural tradition
of the West, particularly of England and Scotland.
Regius manuscript contains the following
verses:
And whose will con this craft and come
to estate.
He must love well God and Holy Church
algate (at any rate)
And to his liega Lord the King to be
true to him over all things. And Thy fellows Thou love
also, For that the craft will that Thou do.
The Cooke's Manuscript is said to contain
among other things also an account of the masons alleged
to have been martyred for Christianity in olden times.
It also contains reference to the Gospel, Medieval operative
masons were required "to love, God, the Holy Church
and all Saints", by the end of the 16th century
the masons were bidden to be "true men of God,
the Holy Church and use no error of heresy. This was
an injunctioin which required the membership of the
established Church of England and the membership of
the Kirk in Scotland. All these point to the fact that
freemasonry had a religious background.
It was the organisation or societies
of members of the Church who had certain secrets which
bound them together. Thus freemasonry became an extra
religious organisation or movement in the West.
Masory made universal detachment from
religion. The early 18th century was a period of intellectual
awakening in Europe and England, a movement including
the prepaatory self-emancipation from prejudice, convention,
traditions and dogmas. This is called the period of
enlightenment. The formation and constitution of the
United Grand Lodge of England and the great expansion
of freemasonry and its detachment from religion concided
with this perior of enlightenment. Masonry from that
the Englightenment had drawn from the more complex religious
documents. The Grand Lodge of England was formed in
1717. A priest of the established Church of England,
viz. Rev james Anderson, drafted the constitution of
the Grand Lodge. After official approval, the Anderson
Constitution was published. In 1723. The first of the
Ancient Charges of this Consititution is particularly
noteworthy, vide page 3 of the book of the Constitution
of United Grand Lodge of England and page 3 of the book
of the Constitution of GI.J is extracterd for easy reference.
A mason is obliged by his senureto
obey the moral law and if he fightly understands the
art he will never be a stupid at his star as gious liberation.
He, of all man, should best for man looketh at the outward
appearance but God looketh to the heart.
There is also the injunction in the
rituals that there shall be no religious discussion
in the Lodge. Compared with the Regius manuscript and
Cooke's manuscript and the earlier days of freemasonry,
the change brought up by Anderson's constitution was
revolutionaly. It was much more revolutionary than the
previous opening of the doors of masonry to those who
were not operative masons. Masonry was thrown open to
every male member of God's creation. It became truely
universal. It got itself detached from religion and
more attached to morals.
The spread of Masonry: The diffusion
of freemasonry after its detachment from religion was
quick and sudden. In Ireland a lodge existed in 1688.
A grand lodge was established there in 1723. A Grand
Lodge of Scotland was constituted in 1736 Grand Lodge
of Germany in 1733, of Portugal in 1735, of Netherland
in 1735 of Switzerland in 1740. Denmark in 1745 Italy
in 1763, Belgium in 1765, Russla in 1771 and Sweden
in 1773. In India Lodge Fort william was established
in 1729 Lodge Calcutta in 1730, Madres in 1752, Bombay
in 1758. The first QAmerican Lodge was established in
Philadelphis in 1730 one another at Baston in 1733.
This popularity and spread of masonry aroused stiff
opposition from the Roman Catholic Church. The Roman
Catholic Church regarded masonry as he etical and subversive
of aitsuthority and discipline and strongly opposed
it. Freemasony was condemned by Bulls and Encyclicals
issued by not loss than seven Popes. Pope Clement XII
in 1738 issued Bull prohibiting Catholics from joining
masonry. Pope Benedict XIV issued his Encyclical in
1751. Leo XIII and Plus X are wo prominent popes, among
others, who issued Encycilcal condemning masonry. A
statement from the congregations for the doctrine of
the faith in 1981 reminded the Catholics that under
Article 2335 of the code of canon law they are forbidden
under pain of excommunication from joining masonic or
similar associations. On the other hand, in England
four Grand Masters who were princes later became Monarchs,
viz. George IV. Edward VII, Edward VII and George VI.
The British Monarchs appoint Bishops of the established
Church of England, Kings Oscar II and Gustav V of Sweden,
Kings Frederic VIII and Christian X of Denmark were
Grand Masters before they became Monarchs. All these
are countries where the protestants dominated. Jews
were admitted to freemasonry in England only long after
the Anderson Constitution of 1723.
There was a further expansion and spread
of freemasonry in the litter half of this century. This
expansion seems to have some relationship with the spirit
of national freedom and independence which led to the
break up of the British empire in to several independent
nations.
There are now seventeen grand Lodges
in commonwealth Countries. The grand Lodge of India
was constituted only 14 years after India's independence.
Besides there are fifteen Grand Lodges in Europe, one
Grand Lodge each Israel, Japan and Phillpines, one grand
Lodge in South Africa, fifty grand Lodges in U.S.A.,
eleven Grand Lodges in South America and three grand
Lodges in West Indies. Thus the sun never sets in Freemasonry.
Footprints of Religion: Although Freemasonry
expressly prohibts religious discusion in our Lodges
and althought it has been detached from religion, a
complere severance is impossible. The fall of Adam,
the story of the first on the Holy Lodge, the second
or sacred lodge, the third or Royal Lodge. King Solomn's
Themple, the friendship of David and Jonathan, the real
secret etc. are all intimately connected with Christianity.
Islam and Judaism, The Bible referred to by Freemasons
as the V.S.L. is always open in English Lodges. The
Grand Lodge of India stipulates that the Sacred, Books
of five religions should be kept open in the Altar when
the Lodge is open, viz. The Bible. Geetha, Koran, Granth
and Zend Avesta, Candidates is required to take hisobligation
on the volume which is held by his particular creed
to impart sanctity to them.
There are certain common characteristics
as between the principal world religions and as between
them and masonry.
(1) The basis of all religion is the
belief in the existence of the unseen but Almighty God
governing the earth and its inhabitants. The first condition
of admission into massony is a belief in God. The candidate
for admission has to confess this uneqivocally before
the proceedings for his initiation begin.
(2) The functional description of God
in all religions is identical. For example, Omnipotent,
Omnipresent, Omnisclent, Almighty. And so is it in Freemasonry.
In Freemasonry Almighty God is invoked by several functional
names acceptable to all religions. It occurs 61 times
in craftrituals, 96 times in Royal Arch, 18 times in
Mark and not less than 10 times in the order of Secret
Monitor.
(3) The cardinal them all religions
is an initial victory of evil over good, and final victory
of good over evil. For example, Satan's victory in beguiling
Adam, eventual defeat of Satan; Israel's captivity and
final deliverance, Christ's Crucifition ending in Ressurection,
Mohammed's defeat and flight from Mecca add his final
glprous and victorious return, Victory of Asuras over
Devas and final victory of the Devas, Ravan's initial
victory of the Devas, Ravan's initial victory in capturing
glorious Sita and his final defeat and destruction by
Rma, Ahriman (Angramainju) breaking open his mother's
womb and coming out as the first born and usurping the
kingdom from Ahura Mazda, Zurva the God of Time discovering
and the defeat of Ahriman ending in the ultimate triumph
of Ahura Mazda Tao's mother being struck blind by a
shooting star adn being restored to life and glory by
teh birth of his only son. Gautama's initial frustration
and flight into despair and poverty and his ultimate
triumph and Buddhahood.
In all religions and even in Mythology
the main theme is the same. Similar is the case in Freemasonry.
In masontry we have the allegory of the murder of the
grand master by the villains, his raising the final
rest near the Sanctum Saroterum of the Magnificent temple
which he himself designed and constructed, and finally
the destruction of the villains.
(4) In all religions there is belief
in the final judgment is some of other, awarding punishment
to the wicked and an wverlasting happiness to virtuous
men. In Freemasorry there is a similar theme: God judging
every man according to his work and the hope of becoming
part of that spiritual edifice, eternal, in the Grand
Lodge above where the world's great architect lives
and reignes for ever. The Grand Lodge of India has made
slight changes in the rituals to suit the conception
of God in accordance with Indian traditions. Based on
the similarities and common chargfaristics a non mason
prying into it may say that freemasonry is only another
religion.
"But freemasonry is neither a
religion nor a substitute for religion. Freemasonry
seeks to inclucate in its member a standard of conduct
and behaviour which it believes to be acceptable to
all creeds, but cautiously refrains from intervening
in the field of dogma or theology. Freemasonry therefore,
is not a competitor with religion though in the sphere
of human conduct it may be hoped that its teaching will
be the complementary that of religion.
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