Lodge Burroughs Strange No. 87
Vijayawada, India

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 thought 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 Buddhist 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 Christianity and Islam. Also Zoroastraianism has now no Independent area of cultural domination.

Manu 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 forever remain as a chosen people without mixing up with other nations. Within the chosen people themselves Moses created watertight 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 cathedrals and other magnificent structures. The researchers have discovered that the building account relating to Eton College in 1442 and 1445 to 1446 and Kirby Muxloe Castle in 1485 distinguish between freemasons and rough masons in respect of payment. This would show that the freemasons 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 masonic manuscript is the oft quoted 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 Bibl. Reg. 17 AI and Additional MS 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". Euclid 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.

Euclid the great mathematician, though Greek, had founded a school in Alexandria and spent his time in Egypt in the time of Ptolemy 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 honest professional group of high reputation at the time of Ptolemy 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 civilization were identified with the old Egyptian religions and Egyptian mysteries. Grand Master Moses was the founder of the religion of Israelis. He is the author of the first five books of the V.S.L. (Bible). Both freemasonry and religion had some identical basis. It is noteworthy 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 at least up to the time of Ptolemy I. Therefore, those who brought Freemasonry 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 masonic 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 aldgate (at any rate)
And to his liege 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 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 injunction 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.

Masonry made universal detachment from religion. The early 18th century was a period of intellectual awakening in Europe and England, a movement including the preparatory 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 Enlightenment 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 Constitution 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 extracted 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 revolutionary. 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 truly 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, Madras 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 ethical and subversive of its authority and discipline and strongly opposed it. Freemasonry 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 Encyclical 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 breakup of the British empire into 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 prohibits religious discussion in our Lodges and although it has been detached from religion, a complete 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 Solomon's Temple, 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 his obligation 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 unequivocally before the proceedings for his initiation begin.
2. The functional description of God in all religions is identical. For example, Omnipotent, Omnipresent, Omniscient, 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 craft rituals, 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 everlasting 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 characteristics 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.

References:

1. The Matthew Cooke Manuscript (1450s)
   https://archive.org/details/The_Cooke_Manuscript_1450
2. The Regius Manuscript: A Poem on the Constitutions of Freemasonry by Frederick Maurice Hunter
   https://archive.org/details/The_Regius_Manuscript_-_A_Poem_Of_Moral_Duties_1390