Masonic Ritual – Our Ritual is in English

Masonic Ritual – Our Ritual is in English

MASONIC RITUAL

Our Ritual is in English

 

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Our Ritual is in English) What is the correct pronunciation of the various names and places in the Ritual? Should I say them in Hebrew?

In the Grand Lodge of New York,

The language of our Standard Work and Lectures in the Grand Lodge of New York is English and, except where a Lodge has a special dispensation to work and conduct business in any other language, the English pronunciations are to be used. These are not mispronunciations. English has since its infancy incorporated words from as many as three hundred fifty other languages, borrowing to such an extent that these contributions account for as much as eighty percent of the English language. Once a borrowed word enters the vernacular it becomes part of the English language, and it is common for its pronunciation to diverge from that of the origin language over time. If origin language pronunciation were used for every such word, our Ritual would be incomprehensible.

The answers provided here reflect GLNY customs, rules, and ritual. We welcome discussion about how these may differ in your jurisdiction.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey
Masonic Ritual – Saluting the West?

Masonic Ritual – Saluting the West?

MASONIC RITUAL

Saluting the West?

 

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Saluting the West? Are we allowed to salute the West at the Master’s direction when entering or retiring from a Lodge?

In the Grand Lodge of New York,

Masters direct that entering and retiring Brothers to salute the Senior Warden during moments when saluting the East would unduly interrupt or disturb the business of a Communication such as a talk or presentation.

The Ritual is unambiguous in specifying that the salutation is given to the Worshipful Master, and this practice should prevail in all but the narrowest of circumstances. However, in the Grand Lodge of New York the Worshipful Master has virtually unlimited discretion in delegating portions of the Master’s Work—discretion that is routinely exercised with respect to the Working Tools, Apron Presentation, Lectures of Forms and Ceremonies, Historical Lectures, Charges and more. Moreover, because a Brother to whom a portion of the Master’s Work has been delegated is the Worshipful Master at the time of his delivery for purposes of the Ritual, it is a colorable argument that a Brother saluting the West pursuant to the Master’s directive would at that moment be saluting the Master. The Custodians of the Work have therefore concluded that there is no purely Masonic basis upon which to assert that the Master could not delegate this salutation to the Senior Warden. Such delegation must actually take place by declaration from the East, however, and necessarily must be time-limited to a portion of the Communication in which it is made, such as the duration of a talk or presentation. At all other times, the usual procedure must be observed. Attendees may not salute the West of their own accord or as a matter of custom, neither may the Master issue a directive that encompasses entire or multiple Communications of the Lodge. The most practical solution for times when salutations of the East would unduly interrupt or disturb the Lodge’s programming is simply to call the Craft from Labor to Refreshment, so long as the programming does not reveal the secret or esoteric material of Masonry.

The answers provided here reflect GLNY customs, rules, and ritual. We welcome discussion about how these may differ in your jurisdiction.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey
Masonic Ritual – Advancing Through Masonic Degrees

Masonic Ritual – Advancing Through Masonic Degrees

MASONIC RITUAL

Advancing Through Masonic Degrees

 

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

How much time should a Brother spend on one Masonic Degree before taking the next, and how does he qualify for advancement?

In the Grand Lodge of New York,

The Constitutions specify a minimum interval between Degrees of two weeks, although few Lodges if any advance candidates that quickly. In practice, there is great diversity among New York Lodges: Some Lodges advance candidates after a one-month interval, some are on a seasonal schedule with a few months between Degrees, and in some Lodges the candidates spend a year or more in each Degree.

There is similar diversity among New York Lodges with respect to criteria for advancement, with some Lodges accepting minimal proficiency in the Degree catechisms, some calling for full proficiency, and other Lodges having additional requirements such as writing and delivering an essay, observation of the Degree in another Lodge, completion of a reading course, attendance at a certain number of Communications and/or educational sessions, and so on.

Much of the foregoing comes down to tradition, Masonic focus, makeup and overall vitality of each Lodge.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey
Masonic Ritual – How to Wear the Apron

Masonic Ritual – How to Wear the Apron

MASONIC RITUAL

How to Wear the Apron

 

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Should the Apron be worn on the outside or the inside of the jacket?

In the Grand Lodge of New York,

The Masonic Apron should be fully visible and unobscured by clothing. In the Grand Lodge of New York, it is therefore worn outside a fastened jacket in all circumstances, unless worn with a cutaway such as a black formal tailcoat for full evening dress. The strings are tied at the front under the flap. Sartorially, we note that the jacket must be unfastened if the Apron is worn inside, and that a suit jacket, blazer, or odd jacket is meant to be worn fastened when standing (unless worn with a vest). A Brother whose unbuttoned jacket hangs open with the front panels flopping around looks untidy and/or inappropriately casual for our settings. While it’s true that Masons depicted in old paintings and photographs have their Aprons inside their jackets, one may note that they are dressed in open cutaways. Some Lodges and jurisdictions require Aprons to be worn inside the jacket in an attempt to preserve what they regard as the “traditional way of wearing the Apron,” but men haven’t worn cutaways unless in full formal dress for over a hundred years. As sartorial styles and traditions have evolved over the centuries, the manner of wearing the Apron should accommodate that evolution. Otherwise, let’s get out the shoe buckles and knee breeches for our meetings.

The answers provided here reflect GLNY customs, rules, and ritual. We welcome discussion about how these may differ in your jurisdiction.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey
Rites, Rituals, and the Universal Journey to Manhood

Rites, Rituals, and the Universal Journey to Manhood

MASONIC EDUCATION

Rites, Rituals, and the Universal Journey to Manhood

The following is the first of a two-part essay. Part II will discuss Native Americans and Indigenous Australians.

Ancient civilizations around the world had intricate rites of passage and initiations to propel their males from boyhood to adulthood. These emphasized transformation, mentorship, and the sacred. Freemasonry, a modern fraternity, with roots in the seventeenth century, echoes these ancient practices with its own initiation rituals. They appear to be connected across time, highlighting the universal and enduring human need for structured pathways to mark the transition to manhood, which some argue is absent from today’s social constructs.

There are four core themes from four civilizations we can examine.

Separation, Transition, and Incorporation

Ancient Greece and the Eleusinian Mysteries

(circa 1600 BCE to the 4th century CE)

The Eleusinian Mysteries were among ancient Greece’s most significant and secretive spiritual traditions. Centered in the town of Eleusis, these were much more than rituals; they comprised a cornerstone of spiritual life, deeply rooted in the myths of the gods. Rich with themes of death, rebirth, and the life cycle, they provided the framework for initiation rites that promised profound spiritual renewal and insights.

The scale of the Eleusinian Mysteries and their impact on ancient Greece were immense. It is estimated that, at any given time, thousands of initiates were part of this sacred tradition, encompassing a wide cross-section of society. From the humble farmer to the most esteemed philosopher, participants were drawn to Eleusis by the promise of encountering the divine and gaining knowledge that was believed to hold the power to transform their lives. Given the mysteries’ long span, from approximately 1600 BCE to the 4th century CE, it is likely that a significant portion of the Greek populace, spanning generations, had either some awareness of, or direct involvement, in these rites. Despite the mysteries’ secrecy, the general reverence for and curiosity about the mysteries permeated the culture, contributing to their central role in the spiritual and social fabric of the time.

Similar to modern Freemasonry, the Eleusinian Mysteries functioned as an ancient secret society, where initiation marked a pivotal transition in an individual’s life. Both traditions share a graded structure of initiation, imparting knowledge in stages, coupled with a strict code of secrecy regarding their inner workings and wisdom. This framework reveals a timeless human fascination with secretive societies that promise not just deeper knowledge and community, but a connection to something beyond the ordinary—a connection that elevates the individual and collective experience of the sacred.

The Eleusinian Mysteries’ broad appeal and the sheer number of participants reflect the innate human need for rituals that mark life’s transitions. These ancient rites provided a structured pathway to spiritual growth, echoing the human journey through life, death, and rebirth. The mysteries’ lasting influence and the widespread awareness among the ancient Greeks of their existence reflect the deep-seated desire for connection to the divine and the cosmos, a desire that continues to find expression in modern traditions like Freemasonry.

Initiating in Sacred Spaces

Ancient Egypt

(circa 3100 BCE to the 4th century CE)

In Ancient Egypt, sacred spaces for initiation rites were integral to the cultural and spiritual life of the society. These spaces, often majestic temples, were far more than architectural achievements; they were central to Egyptian spiritual practices, providing a venue for significant transformational processes. The Egyptians believed that for an initiation rite to be fully effective, it needed to be held in a space that was both physically and spiritually separate from everyday life.

The need for these sacred spaces arose from the Egyptians’ deep connections to their deities and the afterlife. Temples were viewed as earthly residences of the gods, serving as gateways between the human and divine realms—where heaven and earth intersected. This perception made temples the perfect settings for initiation rites aimed at elevating individuals from mundane existence to a heightened spiritual awareness. These rites typically featured ceremonies symbolizing death and rebirth, reflecting the journey of the soul through the afterlife, a core concept in their theology.

The initiation rites were crucial not only for preparing initiates for their roles in society, but also for their spiritual journeys after death. This dual focus on the temporal and the eternal highlighted the critical role of sacred spaces in these rites. Temples provided a controlled environment where metaphysical energies and divine presence were palpable, aiding the transformative experience of the initiate.

The practice of utilizing sacred spaces for initiation rites dates to the very beginning of Egyptian civilization, around 3100 BCE with the First Dynasty. Over the millennia, these practices evolved, but always maintained the importance of sacred spaces in achieving spiritual transformation.

Drawing a parallel to this, Masonic lodges today are considered sacred retreats where initiations and rituals of gradual revelation are conducted. These lodges are deliberately arranged with symbols and tools that reflect Masonic teachings, creating an atmosphere that supports the initiate’s symbolic death and rebirth. The practice of conducting rites in secret or in consecrated spaces is not just a nod to tradition, but is a recognition of the need for environments that are removed from the concerns and employments of the world, enhancing the depth and impact of the transformative processes.

Freemasonry, like the ancient Egyptian practices, operates in these consecrated spaces to maintain a level of confidentiality and sanctity. This secrecy is not just for tradition, but serves to deepen the bond among members and enhance the personal and communal experience of the spiritual and moral lessons imparted during the rites. The use of such spaces reflects a universal understanding of the importance of special environments in facilitating profound personal and community transformations, echoing through centuries of human spiritual practice.

Written By Bro. Christopher Ramcharran.

Bro. Ramcharran is the Junior Warden of Cornucopia Lodge 563 in Queens, New York.

Jason Short