Albert Mackey quote: “The truth is that Masonry is undoubtedly a religious institution, its religion being of that universal kind in which al…”

“The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India.”

Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet

Indian Spirituality and Life (1919)
Context: Indian religion never considered intellectual or theological conceptions about the supreme Truth to be the one thing of central importance. To pursue that Truth under whatever conception or whatever form, to attain to it by inner experience, to live in it in consciousness, this it held to be the sole thing needful. One school or sect might consider the real self of man to be indivisibly one with the universal Self or the supreme Spirit. Another might regard man as one with the Divine in essence but different from him in Nature. A third might hold God, Nature and the individual soul in man to be three eternally different powers of being. But for all the truth of Self held with equal force; for even to the Indian dualist God is the supreme self and reality in whom and by whom Nature and man live, move and have their being and, if you eliminate God from his view of things, Nature and man would lose for him all their meaning and importance. The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India. Universal also is the admission that the discovery of the inner spiritual self in man, the divine soul in him, and some kind of living and uniting contact or absolute unity of the soul in man with God or supreme Self or eternal Brahman is the condition of spiritual perfection. It is open to us to conceive and have experience of the Divine as an impersonal Absolute and Infinite or to approach and know and feel Him as a transcendent and universal sempiternal Person: but whatever be our way of reaching him, the one important truth of spiritual experience is that he is in the heart and centre of all existence and all existence is in him and to find him is the great self-finding.

“It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being.”

Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet

The Uttarpara Address (1909)
Context: That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.

“I have been attracted to Freemasonry of my own freewill and accord, because it is an International Brotherhood with worldwide interests and its spirit appears as comprehensive and embracing as the globe itself. This brotherhood represents an idealism in which national and racial boundaries find no place. Freemasonry places the fact of God, the Great Architect of the Universe, the Creator of all things in the forefront of its teaching. It recognizes no specific religion, but emphasizes the Universality of all religious faiths. From the limited experience, I have had of my formal admission to the Fraternity this evening, I see that there is a religious spirit underlying the whole symbolic teaching of Masonry. It seems to me that apart from the rituals and symbols peculiar to it, the object of Masonry is generally to make the world a better, brighter and happier place to live in. These are some of the more important and characteristic features of the institution, which have had the greatest appeal to me and that is how I find myself to be one with you from now onwards.”

Jayachamarajendra Wadiyar (1919–1974) Indian writer

In his address to the members of the Masonic Fraternity on the occasion of his joining as member of the Masonic Lodge. Article # 14 Initiate responds to his Toast R.W.Bro. Jaya Chamaraja Wadeyar http://masonicpaedia.org/showarticle.asp?id=14

“It was religion, which, by teaching men their near relation to God, awakened in them the consciousness of their importance as individuals. It was the struggle for religious rights, which opened their eyes to all their rights. It was resistance to religious usurpation, which led men to withstand political oppression. It was religious discussion, which roused the minds of all classes to free and vigorous thought.”

William Ellery Channing (1780–1842) United States Unitarian clergyman

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 498

“Religion translates metaphysical or universal truths into dogmatic language; now though dogma is not accessible to all men in its intrinsic truth, which can only be directly attained by the Intellect, it is nonetheless accessible through faith, which is, for the great majority, the only possible mode of participation in the Divine Truths. As for intellectual knowledge, which proceeds neither from belief nor from a process of reasoning, it goes beyond dogma in the sense that, without ever contradicting the latter, it penetrates its internal dimension, that is, the infinite Truth that dominates all forms.”

Frithjof Schuon book The Transcendent Unity of Religions

[1993, The Transcendent Unity of Religions, Quest Books, xxxi, 978-0-8356-0587-8]
Miscellaneous, Religion

“To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.”

George Holmes Howison (1834–1916) American philosopher

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.224-5

“The fact was that he suffered from an incurable malady which, it seemed, attacked only Homo sapiens among all the intelligent races of the universe. That disease was religious mania.
Throughout the earlier part of its history, the human race had brought forth an endless succession of prophets, seers, messiahs, and evangelists who convinced themselves and their followers that to them alone were the secrets of the universe revealed. Some of them succeeded in establishing religions which survived for many generations and influenced billions of men; others were forgotten even before their deaths.
The rise of science, which with monotonous regularity refuted the cosmologies of the prophets and produced miracles which they could never match, eventually destroyed all these faiths. It did not destroy the awe, not the reverence and humility, which all intelligent beings felt as they contemplated the stupendous universe in which they found themselves. What it did weaken, and finally obliterate, were the countless religions, each of which claimed with unbelievable arrogance, that it was the sole repository of the truth and that its millions of rivals and predecessors were all mistaken.”

Arthur C. Clarke book The City and the Stars

Source: The City and the Stars (1956), Chapter 13 (p. 99)

“Religion is essentially universal. If God is our common Father, His truth is our common property. But the religious world may be likened to a vast market, where every religious sect sells only a portion of truth. Religion is many-sided; but each individual, each nation, oftentimes adopts and represents only one side of religion. In different times and in different countries, therefore, we see not the entire religious life of humanity, but only partial religious life.”

Keshub Chunder Sen (1838–1884) Indian academic

Speech delivered at Freemasons’ Hall, Great Queen Street, London, in a meeting held to constitute a Theistic Association in London on 20th July 1870. See Universal Religion for full speech.

“In this sense Marxism performs the function of a religion, and its efficacy is of a religious character. But it is a caricature and a bogus form of religion, since it presents its temporal eschatology as a scientific system, which religious mythologies do not purport to be.”

Leszek Kolakowski (1927–2009) Philosopher, historian of ideas

Epilogue, p. 1208
Main Currents Of Marxism (1978)

“In our university [of Virginia] you know there is no Professorship of Divinity. A handle has been made of this, to disseminate an idea that this is an institution, not merely of no religion, but against all religion. Occasion was taken at the last meeting of the Visitors, to bring forward an idea that might silence this calumny, which weighed on the minds of some honest friends to the institution.”

Thomas Jefferson (1743–1826) 3rd President of the United States of America

Letter to Thomas Cooper (3 November 1822), published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 12 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-12_Bk.pdf, p. 272
1820s

“The truth is that Masonry is undoubtedly a religious institution, its religion being of that universal kind in which all men agree.”

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