Page 11 - Cercle Sigebert IV n1 ENG

variety of people who are

more or less questionable

ethically and professionally.

In the meantime, in these

years in the world nothing

has changed: the spectres of

hunger, of poverty, continue

to reap victims also turning

the strong into socially and
psychologically weak beings.

Obviously, the fault of all

human panaceas, not the

tools but their use. mirror of

the personal level reached (high-medium-low) resolved or not in the community.

Digging deep is not always the fault of people, but also the lack of "Incipit" true able to

instil and improve, weaknesses in strengths. The one who "starts" to gather

information, especially on the web, finds a discouraging bulk of often opposing

associations that are struggling for the historical - religious recognition of their

structure, involuntarily moving away from the rails of the initiatory teachings.

To help in this case, there can only be culture that with its tools offers us the vision to

frame the path to be undertaken or already undertaken. For example, the Treccani

Encyclopaedia defines the initiation as follows: "The set of rites and ceremonies with

which the passage of an individual or group from one status to another is sanctioned."

Classic example,

because extremely widespread, of it is what concerns the attainment of social maturity,

which happens in many peoples in conjunction with puberty (tribal or adolescent).

On this occasion the boys (mostly

independently males from females, who are often excluded or have their own initiatory

pathways) are admitted being part of adult society, enjoying the rights related to this
status (especially those related to marriage, political and religious activities). rites of

transformation often take on the symbolic forms of a death followed by a rebirth;

finally, the aggregation to the community of initiates: the newly initiated submits to

purifying practices, observes silence or fasting, often assumes a new name. In a more

restricted sense, with which one can indicate the recruitment of only a part of the

members of the community in closed communities, such as secret societies,

confraternities, sects and religious orders, etc. Although the signs a passage that allows

the attribution of specific status, in recent decades scholars insist more on the

transformative meaning of it. conceived as a creative device and able to determine

dynamic changes in personality with important psycho-physical individual

implications. The mysteries of the classical world always involved rituals of i. to access

it. In some Greek mysteries (Eleusis, Samothrace, Andania) and of oriental order two

or more initiatory degrees were distinguished: in those of Mithras the seven initiatory

degrees constituted a true hierarchy among the initiates. Apart from the i. mystery, in

the classical world there were also forms of i. to the society of adults (Greek Ephebe,

the assumption of the virile toga in Rome). The ritual character of the transition from

childhood to adulthood is conserved also in other complex societies: in India the child