STB-AU90
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!
RITUAL IN FREEMASONRY
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. con-
tained 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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