powers to enable them to cope with their new station in life. Among themselves, neophytes tend to develop an intense comradeship and egalitarianism. Secular distinctions of rank and status disappear or are homogenized....CommunitasWhat is interesting about liminal phenomena for our present purposes is the blend they offer of lowliness and sacredness, of homogeneity and comradeship. We are presented, in such rites, with a "moment in and out of time," and in and out of secular social structure, which reveals, however fleetingly, some recognition (in symbol if not always in language) of a generalized social bond that has ceased to be and has simultaneously yet to be fragmented into a multiplicity of structural ties. These are the ties organized in terms either of caste, class, or rank hierarchies or of segmentary oppositions in the stateless societies beloved of political anthropologists. It is as though there are here two major "models" for human interrelatedness, juxtaposed and alternating. The first is of soociety as a structured, differentiated, and often hierarchical system of politico-legal-economic positions with many types of evaluation, separating men in terms of "more" or "less." The second, which emerges recognizably in the liminal period, is of society as an unstructured or rudimentarily structured and relatively undifferentiated comitatus, community, or even communion of equal individuals who submit together to the general authority of the ritual elders.I prefer the Latin term "communitas" to "community," to distinguish this modality of social relationship from an "area of common living." The distinction between "secular" and "sacred," or that, for example, between politics and religion. Certain fixed offices in tribal societies have many sacred attributes; indeed, every social position has some sacred characteristics. But this "sacred" component is acquired by the incumbents of positions during the rites of passage, through which they changed positions. Something of the sacredness of that transient humility and modelessness goes over, and tempers the pride of the incumbent of a higher position or office. This is not simply a matter of giving a general stamp of legitimacy to a society's structural positions. It is rather a matter of giving recognition to an essential and generic human bond, without which there could be no society. Liminality implies that the high could not be high unless the low existed, and he who is high must experience what it is like to be low.... Victor Turner, The Ritual Process, Structure and Anti-Structure, Aldine Transaction 2008 (publisher), p95-97.He does not go on to immediately define Anti-Structure (as I would have wished), but it is becoming implicitly clearer to me.Matthew 14, 22-33: And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the