RITUAL IN FREEMASONRY
We again thank M. W Bro. Kenneth Aldridge PGM and GS Grand Lodge of Quebec
for preparing a Short Talk Bulletin (See also 8-88 Ancient Symbolic Penalties).
The Ritual is always a significant part of Freemasonry and those delivering it
to the Candidate deserve special thanks. This STB not only talks about the
importance of Ritual but the significant role played by those delivering it!
Probably nothing has so mystified Mason and non-Mason alike as the concept of
Masonic Ritual. To some non-Masons it is an intriguing mystery deserving of a
surreptitious search so as to discover the innermost secrets of Freemasonry.
The extent to which some non-Masonic witch hunters have gone to discover and
reveal the true meaning of Masonic Ritual is worthy of a separate paper. For the
purpose of this paper, however, suffice it to observe that Masonic Ritual has an
uncommon fascination both within the Masonic Order and without.
Let us examine Ritual as we see it in Freemasonry. First let us determine the
true purpose of Ritual. The most obvious point to be discovered in a study of
any Ritual is that it is a teaching system by which a student may be taught and
when the student has learned, the student may then become a teacher, always with
a constant result as the objective.
Rituals are not the exclusive domain of Freemasonry. Any institution, whether
religious, military, governmental, social or fraternal, may and does use forms
of ritual to relate to former events; to maintain continuity with former times;
to teach, but above all to unify. The overriding benefit of ritual is that it is
a prescribed form of activity which at once unifies the participant and the
observer. A religious liturgy is a suitable example of the unification of
participant and observer. The participants and observers, being aware of the
prescribed form, are unified in the activity from previous experiences with the
written ritual. Ritual provides an intellectual link between participant and
observer. In fact, our use of ritual is so intellectually involving that the
only observer to Masonic Ritual is the candidate, since all others are either
active or passive participants. Hence, ritual is, or ought to be, an unifying
experience. I said ritual ought to be an unifying experience which must indicate
there are times when it is not. When then might it not be unifying?
An occasion that comes readily to mind is when a person selected to perform
some of the work demonstrates a disrespectful lack of preparation. In the
pursuit of his allotted task the brother extemporizes to make his way through
his assignment. The results are manifold. Firstly, the candidate has received
something less than that for which he paid. The extemporized work may have
conjured in the mind of the candidate a faulty perception of the lesson being
taught.
These are minor examples of how incorrectly presented ritual deviates from
its intent. In time the candidate will hopefully have sufficient exposure to
correctly presented ritual that he will fully understand the essential message.
Yet some of the desirable effects of ritual are lost. For example, lost for all
time is the opportunity to make a proper first impression.
Equally important, we have not delivered to the candidate the very best
degree to which he was entitled nor have we given to the candidate a rebate for
a faulty degree.
Also lost is that sense of unity, or as I previously described, intellectual
unification. Extemporaneous ad libs, fabrications or any failure which is
evidence of lack of preparation causes those following the work to become
mentally separated from the work. Their thoughts move now to more mundane
concerns. Some of those concerns might be wondering why more preparation was not
exercised; we might be moved to think we could have done so much better; we
might wonder why the presenter had not requested our assistance.
In some cases we might find some of the members making mental notes to take
the erring ritualist to task. Whatever the change in mental attitude, it is
clear that there has been a cleavage introduced between the presenter of the
ritualistic work and those who have been following. The followers have been side
tracked from the uplifting unifying ceremonies in which they were attuned, to
mundane and lackluster negative thoughts.
Having said all this, let us keep in mind that ritual is a compilation of
prescribed thoughts, words and actions. It is deserving of the most careful
preparation and attention to detail. Any expeditious departures destroy the
ritualistic journey we had embarked upon with all present and bring us into just
another room with other people who also become aware of the lack of
preparedness.
Obviously what I have been trying to outline is a superhuman effort in
perfection. Without dwelling too long on the fact that we are all merely human
and therefore do fall occasionally a little short of perfection, we must
nonetheless never allow lack of preparation to be an excuse for human
imperfection.
Because we are human we must also examine the human side of a well prepared
ritualist. What, if any, is the difference between an error caused by nerves,
distractions, excitement, emotion and those caused by lack of preparation? To
the observer the difference is readily apparent and the result is significantly
different. Errors by a well prepared ritualist awaken feelings of understanding
and compassion. When an honest error occurs either by stress or distraction, the
thought process of the observers and participants are positive thoughts whereby
the central concern is one of wondering how to help rather than rebuke. The
orientation of the concerns has a completely different thrust. Lack of
preparation evokes critical negative thoughts, thoughts of chastisement or
castigation. Errors which are evinced as due to stress evoke positive supportive
thoughts. Surely then, in full cognizance of our human imperfections, we should
so prepare ourselves that when we err it will never be due to lack of
preparation.
It may be said then that ritual as we know it and use it has an inherent
ability to exploit our human foibles to promote brotherhood or destroy it. We
can come to this conclusion here without even discussing any specific working-be
it the Ancient York Rite ritual or the Emulation ritual. What we have outlined
is that generic term RITUAL, regardless of the form it takes or the specific
words, actions or symbols used in its presentation.
That leads some of our votaries to state that the specifics in a ritual are
not as important as the thoughts we are trying to portray. It is precisely that
impression that leads to the lack of preparedness I have been trying to
highlight. Of course, the words as set down are important. It matters not one
whit if the words, actions, etc. are different under different workings or
rites. It does matter that the words, actions, etc. contained within a specific
ritual be adhered to as closely as humanly possible. We already know the Masonic
legends are essentially the same within all regular ~rand Lodges and regular
Masonic workings. It follows then that while our ritual may not be the same as
other rituals, our lodge, whichever lodge it may be, has been authorized to use
a specific form of ritual and none other. It is that specific ritual that binds
us into a brotherhood with all others that have preceded us in that lodge as
well as those who will follow us. On that premise we conclude that OUR ritual is
deserving of the very best and near perfect rendition any one of us is called
upon to perform.
It may therefore be said correctly that reasonable, rational Masons find that
Masonic Rituals are an important link in the brotherhood process. We must
nonetheless understand that quite the opposite effect may result when Masonic
Ritual is treated as the end all and be all of Freemasonry. When we allow our
perception of Freemasonry to be centered on the ritual rather than on the
lessons taught by the ritual, we misread its essential characteristic. Far too
often we find what we might term "Ritual Vultures". These are Masons whose only
purpose is to go to Masonic meetings, whether in their lodge or elsewhere, for
the sole pleasure of pointing out the errors of others. Sometimes it is
necessary for these birds of prey to strain every fibre of their being to find a
fault. Yet find fault they do! Faults which are essentially of no consequence
and which are recognized by all as caused by a momentary distraction.
Our birds of prey do one of two things:
a) To show their superior knowledge they immediately provide an audible
correction for all to hear and so distract the brother doing the work, as well
as the candidate. The lodge room is suddenly filled with all manner of
dissimilar and uninspiring thoughts; or
b) the bird of prey enters into a state of excitement--he can hardly contain
his pleasure that he will shortly have the opportunity to destroy any feeling of
accomplishment enjoyed by the brother who performed the work.
A sad case of ritual becoming more important than the lessons the ritual
presents.
To summarize, let us understand that Masonic Ritual is an important element
of our craft and one deserving of flawless presentation. Let us also understand,
however, that we are all capable of error. When we are compelled to draw
attention to some apparent departure from the proper form the occasion should be
used as a vehicle to promote brotherhood. This means that, except for
corrections made in rehearsals, all other corrections should be done in private
and in a supportive manner so that the erring brother senses a feeling of kind
assistance rather than unyielding criticism.
Let us accept the fact that Masonic Ritual should never be used as a means to
embarrass anyone. Masonic Ritual is an excellent method to develop poise and
composure when addressing groups. One who has overcome the tensions of rendering
a portion of ritual where every word is known by most listeners has the ability
to speak at ease to a group of listeners who do not know what words are to be
used.
Even if it is necessary for a brother to be prompted on each word, for valid
reasons other than lack of preparation, he should be able to experience the
marvelous feeling of support flowing to him as he makes his way through the part
as all others have done before him. Help the ritualist grow in poise, composure
and intellect, then surround him with fraternal love and affection for he will
then be your brother. Such is an integral part of Masonic Ritual.
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