Often, current literature1 associates the phenomenon of socio-cultural transmission2 with an "awakening gift". Developing "at all levels and at all ages of our lives" for perpetuating virtuous existential models, this phenomenon "triggers new emotions and cognitive states in us, determines us to live an unusual experience, to acquire new knowledge, values, identities or cultures”. As an "awakening gift", socio-cultural transmission is undoubtedly a source of change "for both the giver and the receiver". What comes from those "at one end of the relation" is imposed by the ability to substantially influence "the life of those at the other end of the bond". Ultimately, the type targeted by transmission can be associated with a stimulating factor, likely to induce social actors to give and receive really interesting, notable and essential "important things". Since socio-cultural transmission, bearing such an "awakening gift" aura, reproduces a phenomenon of enormous scope and depth that goes beyond the ordinary measure, it is absolutely natural for people, interested by the nature and the ways of its manifestation, to offer different points of view. Some of them are sufficiently well- structured and convincing, based on logical principles. Others, however, lack consistency and clarity, which places us, whether we want it or not, under the domination of confusion. Having no real basis, the latter appears, most often, as exaggerated appraisals or simplistic representations, that is under the form of false interpretive clues or - more precisely - of elementary myths of phenomenological expression. Considering this last reason, the present study refers to three mythical constructions, which obviously distort the entity of the phenomenon of socio-cultural transmission. These are the assessments according to which (i) "all people are experts in transmission", (ii) "transmission is good in itself" and (iii) "transmission means communication".