Essence and Meaning of Symbols

Own Images
and Internet

Music

Dr. Guillermo Calvo Soriano

 Speaking of the use
of the word “Symbol”,
it has been degraded into a one-size-fits-
all concept that is often misunderstood
and even abused.
Everything that somehow mysteriously
points above itself or is somehow
exemplary can be considered
in everyday language, in newspapers,
on television, as Symbolic.
 The word “Symbol” collides
with certain reservations,
which go as far as rejection;
the Symbol is taken as a concept
that says nothing, a diffuse
and unscientific concept,
which arises from
the World of Dreamers,
fantasists and religious fanatics.
Nor can it be denied
that uncontrollable speculation,
fanciful interpretation
or political ideology too often
The Pilgrim Soul transits empty the Symbols
the Labyrinth of Life of their true meaning.
counting on the Celestial
 It is thus understandable
that a socialist playwright
and a social critic like
Bert Brecht,
confess quite frankly:
“That you cannot expect
much from Symbolism!”
And surely this also applies
to many other
representatives
of intellectual life,
who look with distrust
who are the Guardians
of the Traditional
Symbols.
In search of Wisdom
 There where the heritage of the fathers is no longer respected,
where the ties with tradition have been broken, even the old Symbols
lose their meaning and only seem like stickers of an outdated time,
and yet our World is not hostile to images.
 Quite the contrary!
Every day we are invaded by
a veritable flood of visual stimuli,
which many people are in
no way capable of assimilating.
But for the most part, images are
no longer carriers of meaning
as in the past, but only have
a utilitarian function,
insofar as they serve information,
entertainment or advertising.
In the “images” of Nature, in minerals, plants and animals
we see simply elements that provide material
for commercial purposes or objects for scientific research.
 And when, driven by curiosity, we contemplate the firmament
studded with stars, we no longer see the fringe of the tunic
of the Holy Father of Many Days, it is no longer Goethe's
“infant shudder with fidelity in the chest”, Grenzen der Menscheit,
but we have the arrogant and proud conscience of being able
to investigate and conquer the Universe.
The Stars are no more than astronomical magnitudes,
which are ordered in a system of scientific-natural signs.
 And so the question now arises:
What are Symbols and what are Signs? Unfortunately,
we can also verify a confusing overlapping of both concepts
in scientific language. Many speak only of Signs, understanding
by them also Symbols;
others also cover the Signs with the concept of Symbol.
 The “Religious and artistic symbol”, in addition to “a certain
meaning simultaneously points beyond this scene of meaning”,
as opposed to the “technical symbol”, which is unequivocally defined
in its meaning. For this technical symbol, which is closely linked
with that of the Natural Sciences,
we would have preferred the concept of «Sign».
 The philosopher Ernst Cassirer
distinguishes between the Sign,
signal, as “part
of the physical world of beings”
and the Symbol as “part
of the human world of thought”.
He believes that all forms of man's
cultural life, along with myth,
religion and art, as well
as language and science,
are designated as symbolic.

But with this also the pure conceptual signs

and the “profane” numbers enter the symbolic forms.
 Without intending
to lower the guiding works
of Cassirer, it must be
stated that his concept
of Symbol is too broad,
the difference between
what mathematicians
call a Symbol and what
the Art Historian
or Religion Specialist
understand as such is
not sufficiently clarified.
 In no case can it be accepted that the concept of Symbol,
unilaterally established by Natural Scientists, is repeatedly
presented as the only valid one from the scientific point of view,
while “the other conception of the Symbol” is rejected as suspect,
esoteric and mystical; and this because of “the obstinate faith
in the logical transparency of this World,
in the primacy and absolute power of the Rational”.
Nor can it be denied that the fundamental concepts of all Science
and Philosophy, such as Soul, Life, Being and World, are not
understood exclusively with the intellect, but are transintelligible
and irrational. It is true that we must not silence the fact that it is
precisely in our time that clear voices are once again being heard,
which want to annul the difference between Sign and Symbol.
 Matthias Grünewald
Altar of Isenheim
Unterlinden Museum
Colmar

And that they call all the Signs “which are in place
of something else” a Symbol, even if they are only traffic signals
or the smoke signals of the Indians. From this point on, the danger
of attributing to all the Symbols an exclusive character
of a Sign easily looms; and so, for example,
the Christian Cross would be no more than a house number,
both serving only as external designation.
 Chakana

Following the opinion of most researchers of Symbols, it can be

established that all Symbols are Signs, but not all Signs are Symbols.
For the same reason, two types of Signs must be fundamentally
distinguished: those that simply are, and those that also acquire
a Symbolic meaning. Of course, the delimitation is not
as difficult as it might seem at first sight.
 Sign

The Sign is in general terms something that can be perceived

with the senses, which is in place of something else; it is
at the service of communication, it has a communicative function.
The Sign by itself already indicates something, makes something
known, is unequivocal and can be expressed by means of a concept.
Symbols, on the other hand, represent something, they are equivocal
and are only necessary when concepts are no longer enough.
Jacob Amstutz.
 The Symbol does not only have
a communicative function, it also
has a significant function. It means
something, in that it not only refers
to the meaning of something else,
but also makes present, represents
its meaning and, in a certain sense,
participates in it. From which
it follows that Symbols cannot be
invented or rejected without further
ado; they are something that is given
and that has its roots in the depths
of the collective human experience.
On the contrary, the purely
indicative Signs, which serve
to designate, rest on coincidence,
convention and organization.
Justice
 To present it graphically with an example,
we think of ten different color shades.

With them it is possible to

characterize ten identical objects:
ten cars, ten houses, etc. In that case
the colors serve to differentiate,
they are mere signs. I could freely
swap each color for a car or a house,
with neither the car nor the house
losing any of its meaning.
Things are very different, when I relate the ten colors
to ten different properties or objective fields. If through the color
red we express life, love and passion, or we express hatred, struggle
and death, a symbolic meaning undoubtedly comes into play.
It is easy to see that this is so because in such relationships red
can no longer be replaced by any other color.
 The Wisdom

Undoubtedly,
the Symbol is also a Sign,
but not just any sign such as a
house number or a traffic sign;
but, properly speaking,
it is a Visible,
perceptible Sign of an invisible,
non-perceptible reality,
just as in Antiquity
the concrete parts of a Ring,
a Tablet or a Coin,

designated as Symbolon, have made it possible to discover

the conceptual and abstract friendship of their owners.
 Apollo
and Zither

For the Ancient Greeks, the different parts, fragments, pieces,

which in themselves meant nothing, become carriers of meaning
with respect to the whole they make up. The Essence of the Symbol
rests on the common encounter, on the assembly, symballein,
of image and of what is represented in the image;
There is an intrinsic connection between one and the other.
 Aphrodite in a shell
carried by two Tritons
As a compound, the Symbol is at the point of intersection
of two planes of Being. But, precisely because of this, its character
as a point of intersection is not only a Sign that points from
one plane to the other, but also participates in both. : in the external
it reveals an internal reality, in the corporeal a spiritual reality,
in the visible the invisible. Through this transcendence,
this climbing onto another ontological plane,
the Symbol escapes a merely conceptual thought,
in its depth it cannot be classified solely with the ratio.
 Nor is it produced exclusively
by the intellect; inspiration,
intuition and imagination are
constitutive factors that should
not be underestimated.
When it comes to experiences,
knowledge, etc., that exceed
our World perceptible
by the senses, the image loaded
with meaning, the Symbol,
or image with meaning,
can indicate a whole series
of ideas with a density
that would not otherwise
be attainable. The very Beautiful Maât Goddess
of Universal Order,
Justice and Truth
 Between the Symbol
and what it represents
there is
an internal connection,
which leads
to an essential unity.
The designator, signifier,
and the designated,
signified, are not
interchangeable,
unlike what happens
with the Signs
established arbitrarily.

Furthermore, the essence of genuine symbolic relations

is recognized in that they are not in fact reversible,
since they are based on transcendence.
 The image will always depend on what is represented, while he
or what is represented is independent of its plastic representation.
Thus, the Flag is a symbol of the State, but the State is not referred
to the Flag, and even if the Flag is outraged and dragged through
the mud, the State Sovereignty of a country is not affected.
 The appearance of the Symbol
is not accidental, but ultimately obeys
the essence of the reality that has to be
represented, since it participates
in the reality of that whose Symbol it is.
Hence, Symbols are Signs that merge
into an internal unity
with their meaning.

Offering to the Goddess Maat

 A Symbol can be anything that is in an objectively necessary
relationship of representation with a reality other than itself,
the symbolizing, being what is represented, according to the type of
Symbol, in a different proximity with respect to the same Symbol.
 1 3 267 78 901
7 13
It must be taken into account that Sign and Symbol, despite the
established distinction, cannot be used as rigid categories; the Sign
it points to can take on the significance of a Symbol, and vice versa.
Thus, for example, the Numbers can be understood in a purely
quantitative way or as a Sacred Number, an Unlucky Number, etc.
 The Flag hoisted first as a significant sign, is later emotionally
“charged” and ends up becoming a Symbol of the Nation.
The Sign of the Cross can be both a numinous Symbol
and a rational Sign.

The transitions between Sign and Symbol are fluid, as can already
be seen by the conceptual series of symptoms, indications, marks,
characteristic signs, salvific signs, and, no less clearly,
by the concepts formed from the Latin word signum:
sign , sign, signature, badge...
Whereas the Sign as a warning or orientation Sign, for example,
the drum signals among primitive peoples, or the railway signals,
are far removed from the Symbol.
 Wisdom

Badges as Signs of Dignity and power can already be attributed

the meaning and category of Symbols.
 Strictly speaking, the Symbol
cannot simply be explained
by means of concepts. Which
is perfectly understandable,
because conceptual thought
certainly derives from the ratio,
while figurative thought,
and especially symbolic thought,
obtains its justification precisely
where rational knowledge
by concepts
no longer has any access.
In definitions, even contradictory to each other, there are authors
who preferentially accentuate the character in a perceptible,
patent way, while others point to the transcendent, hidden,
arcane relationship. The concept of Symbol has its seat
in the environment of the religious ideas of those who use it.
The Symbol, for millennia, has proven itself
as a “catalyst of spiritual currents”.
 In the search for a valid delimitation of the Symbol,
despite the different ideological and methodological approaches,
most of the authors recognize its essence in a semi-symbolic
character because, through the external form,
it evokes the invisible idea in consciousness.
 Already in medieval Latin
the word figure could enter for
symbolum/symbolus, distinctive,
emblem. In numbers and figures
one has the “key to all creatures”,
Novalis; that is to say,
that in them the norm
of everything created
can be recognized.
The figures reveal the internal
structure, typical of things
and events. In Rilke
and Ernst Jünger
they have a symbolic function.
 Whit Maât
Feather

Other expressions of the Symbol can be: carrier of meaning,

figurative word, parable, compendium, paradigm, emblem, type,
as well as archetype, metaphor and allegory, and although the latter
show a proximity to the Symbol, they are not identified with it.
Charles Baudelaire, the forerunner of modern lyricism, writes
of «parables, metaphors and epithets», taken from the inexhaustible
fund of universal analogy: tout est hiéroglyphique, or, what is
the same, «Everything is full of mysterious signs, hieroglyphics”.
 Scribe
and Hieroglyphs

Without intending to deal with the different substitutes, let us state

that the Symbol and the equivalent or close terms form a series
of concepts, in which each one is juxtaposed and superimposed,
although as a result of their different valuation they do not all
occupy the same «space» nor can they look precisely at your
“place”.
 A characteristic note
of all authentic Symbols
is their double value,
being able to pass
from one pole of meaning
to the other. As far as
the Symbol is concerned,
Louis Sebastien Mercier's
phrase may well
be applied to it:
“Extremes meet”.
The Intimate Being
is an extremely
radiant Light,
at the same time as
Delight and Burn an impenetrable darkness.
 According to the Ecclesiastical Tradition Seven is the Number
of the Deadly Sins; but it is also the Number of the Sacraments.
With a Serpent it is possible to express “the already irreducible
reality, that a Drug can at any moment produce
both Death and Life”, so that what is incomprehensible
in the rational field and is only suggested in the mythical field,
in the Symbol becomes patent.
 The color Red is in a connection of meaning with the Blood,
and this with the Life; but, on the other hand, it is also related
to the shedding of Blood and to Death; the empowerment
and threat of Life, passionate Love and destructive Fire
are the main meaning contents of the color Red.
In the ambivalence of the Symbols the Polar character of the World
is expressed; in a certain aspect in the Symbol Heaven and Earth
come together. “In a grain of mustard, if you want to understand
it that way, there is an image of all things Superior and Inferior”.
Angelus Silesius
 Symbolic thought
is a thought in analogies,
relationships and synthesis,
and is referred to Totality.
Through the confluence of
rational and irrational elements,
through the manifestation
of meaning in the sensible,
the Symbol contains
a tension that is its own.

Pharaoh Tutankhamon
 Goethe accurately describes
in his Maxims: “Symbolism
turns manifestation into idea,
idea into image; and this
in such a way that the idea
always remains infinitely
effective and unattainable,
and even when expressed
in all languages
it remains ineffable».

Audaces Fortuna Juvat

Fortune favors the Brave
 The way in which
the Eye-catching Manifestation
and the Idea behind it can
interpenetrate is especially
apparent in the Mirror.
Already the ancients
were familiar with the idea
that the Visible Creation
is a Mirror of God.
“Like the Sun,
the Mirror brings the Truth
to Light”.
Snow White story.
Persefone open the Mystic Liknon
The Recognition of the Truth that goes beyond the experience,
the Metaphysical Thought, becomes a Speculatio,
a «Vision in the Mirror». Indeed, Speculation,
from the Latin speculatio, act of stalking or spying,
derives etymologically from Speculum, Mirror.
 Amphithaetrum
Sapientiae Aeternee
The Amphitheater
of Eternal Wisdom

The Eternal Connection of all that exists is underlined.

Our life resembles a mirror, in which, although in a diffuse
and nebulous way, things charged with meaning are drawn.
One day we entered that Mirror that is reflected. In depth
psychology, the Mirror means attentive and serious
self-consideration, which opens access
to the unconscious and thus shows Our True Face.
 In any case, it becomes visible in the Mirror
what is behind the appearance;
and when the open and the hidden come together in it,
the Reality that is obvious and the Real Being,
it becomes like a Symbol of the Symbol.
 In the World we can only recognize
what we carry in us. “Recognize”
properly means to know
from the beginning.
The recognition comes to be a
knowledge of an external manifestation,
whose existence was already known
inside or of which one is already aware
through an act of knowledge,
having already been formed
before in the unconscious.

Priest
 To the internal image
the external image responds;
and for those who know the meaning
in the image it becomes
a Symbol for him.
The symbol acts like a pincer,
what connects that
that reaches the man outside
with what he already has
thanks to the forms
and possibilities
internally preformed.

Priest Imenemheb
and his Soul bird
Symbolic thought establishesthe connection
between the two halves of the World
that are inside and outside;
the self becomesin the reflected image
of the Universe, becomes a Microcosm,
and this in turn in the enlarged image
of the personal self
a Macrocosm is made, knowledge,
recognition, that returns to the images
of the beginning is not the same
than Rational Knowledge.

Anu-en Anen, Priest Sem of Ptah

Dynasty XVIII. New Kingdom
 Acacia

“A Fool” does not see the Tree with the same eyes as “the Wise”
without us wanting to figure out who he really is Wise
and who Crazy. But it cannot be denied that a Tree,like any other
phenomenon or manifestation, it can be seen from different
mental perspectives. One stays on the outside of a phenomenon,
another tries to penetrate through its surface.
The Symbol is an absolutely essential point where the Coordinates
of the Being meet; a point where, to put it metaphorically,
the horizontal of the terrestrial meets the vertical
that is lost in Transcendence. It is the site from which
and through which the Higher manifests.
 For the rest, at that point the Spirits are also divided.
Whereas “primitive” thought itself tends to a naive and realistic
understanding of the Symbol, the Man who considers himself
“Enlightened” tends to underestimate the Symbol as an allegory
or abstraction. And, like so many other times,
the Truth is in the middle.
What appears to the superstitious as profound meaning, appears
to him as an absurdity to which he only thinks rationally, and for
the “Prudent” it is a Symbol. Which means that a Symbol does not
have to be for the whole World and that, on the other hand,
its affirmative value does not depend on the intelligence of each
one.
 “Whoever accepts many absurdities of his life
and gratefully puts them into an image of meaning,
he expels the Troublemakers from the Palace”.
Rilke, Book of Hours.
 The madmen,
the charlatans
and the prisoners
of the Ivory Tower
of their Science
do not even glimpse
the unifying force of the Symbol,
like the truth of the sentence
that the Great
only makes itself felt in Silence.

They stumble over the many absurdities of his life

and cannot understand the Message of the Symbols.
Just as the World resembles its origin and yet is not the same,
so the model is represented in the Symbol, without being so.
 Therein lies all that is paradoxical in Symbolism.
Dionysius the Areopagite wrote in his “Book of Divine Names”
that Divine Things only appear in sensible images,
which accommodate our fragile nature; God Himself is in
the World and above the World; He is Sun, Astro, Fire and Water,
Wind and Rock: “He is All that is,
although He is nothing of all that exists.”
 This paradoxical statement, which does not coincide with
the generally accepted fundamental principles, is not contradictory,
but can reveal a Higher Truth. That Death is the Door to Life
is something that many cannot fully believe, although it is no more
paradoxical than the statement that Light springs from darkness.
 The paradox belongs to the essence of the religious relationship,
in which God has to reveal himself in limited human phenomena,
which can never correspond to his reality.
 Among the paradoxical truths is that each Man, considered
from himself, occupies the Center of the World; in any terrestrial
place he is equally close to the superterrestrial. The Holy, the Sane,
the Incorrupt, the Absolute can manifest everywhere.
“We are always faced with the same mysterious process;
the “Totally Other”, a reality that is not of Our World,
manifests itself in objects that are integral parts
of our “Natural” and “Profane” World. Mircea Eliade.
 Golgotha

Origin and End coincide in the Holy Center.

Golgotha is a cave and a mountain; It is the place of the Crucifixion
of Christ and, according to a little-known Tradition,
the starting point of Creation,
the place where the skull of the First Man, Adam, rests.
 As a Place of Sacrifice each Altar is the Navel of the World,
Umbilicus Terrae. The meditative contemplation of one's own navel
serves in Indian Yoga and in the mystical movement of Hesychasm
among Orthodox Monks for reflection on the Vital Center,
which ultimately rests in God.
When we ask ourselves about the meaning of the Symbols for Man,
they are presented to us in a Spiritual and Cultural History
of thousands of years as means on the shores of the creative
understanding and experience of a Greater and deeper Reality,
than in the Image Symbolic continually shows always new aspects.
 True Glory rests
on Virtue

Authentic Symbols belong to a repository of experiences developed

over long periods of time, and which even today cannot
be eliminated, but at most concealed. It is precisely in our modern
Industrial Society, with its partly problematic achievements, where
the suspicion and the idea that the things that surround us have,
in addition to their usefulness, another deeper meaning resurfaces.
Nothing in the World is self-sufficient, because nothing understands
itself. While for the Ancient Cultures, and for the Primitive Peoples
without writing, the Breath, the Wind and the Air were Natural
Phenomena close to God and that give Life, our Modern Era has
completely lost respect for the Forces of Nature , because “we think
we know everything” about them and that we can manipulate them.
But only when the Air we breathe and the Water that quenches thirst
«are experienced as Symbols of a basic order,
do they awaken and arouse respect... Only in the Symbol
is the animal evaluation transformed, it could be said
that it is larval-ethical, into a imaginary valuation of Man».
 While the ancient Egyptians
spoke of
the “Breath of Life for all”
and referred to the God Amon,
in our superficial consideration
of the World Air has become
something so self-contained
and self-evident that we have
almost forgotten to recognize
in it the medium, the mediator
of language and music,
and that for plants, animals
and man is spiritus vitalis
in the most proper sense
of the expression,
it is The True Vital Breath.

Amon, The Hidden

 Only the chain of problems represented by exhaust gases,
air pollution, the production of smog, the death of the forest, etc.,
make us more reflective. Associated with this reconsideration
of Traditional Values, for fear of the future we remember the past!
there arises again an understanding of the Connections of Nature
and the insertion of Water and Air, Earth and Fire in an Order,
which Man does not always see.
 The Symbols captured by Men of all Peoples, Cultures and
Religions, such as Light and Darkness, Water and Fire, Tree
and Mountain, and also Path and Cave, are called by some authors
«Original Symbols»; they constitute the “deep stratum
of any consideration of the World”; in them there is an objective
and perceptible reality by the senses,
which points to a Luminous and Transcendent Power.
 Most of the other Symbols
must be judged from their
historical and social situation.
And just as a Man grows up
in a culture, so does
he embrace the Symbols of it.
The Tent that protected Man
from inclement weather
could only take on symbolic
meaning among the Nomads.
and among the peoples
from the Asian Steppes acquired
a macrocosmic meaning and
became an image
of the Heaven that shelters the earth; Alteos and burjetos
see in the stake that holds the Tent the Axis of the World,
Axis Mundi.
 In many Mythological Traditions, Heaven, which envelops
the Terrestrial World, is compared to a Tent, a Veil or a Mantle. And
precisely there it can be recognized how in the Image,
in the Symbol of the Lattice, our Conception of Reality, truly naive,
is overcome and broken.
And according to the Biblical Account, the God who has his Throne
in the Tent of Heaven prepares a Dwelling with Tent Pavilions
on Earth. That Sacred Tent, prepared by Men, which is also called
the Tent of Reunion, is «Image and Shadow of Heavenly Things»
Second Letter of Peter, because the true Tent,
that is, the model, has been built by the Lord Himself .
 Atenea

The large space of diffusion of Symbols with often surprisingly equal

or similar meaning raises the question whether such Symbols
are ontologically given and therefore suprahistorical,
or rather subject to historical change.
Apollo
The idea prevails that
the Symbols themselves belong
to an ahistorical existence,
that in a mysterious way
penetrates into our historical
existence, and that this
ahistorical existence
is still present in Us
as the ultimate foundation
of the Soul, to the extent
that we handle some Symbols .
Conception that,
in its essential features,
also shares depth psychology.
 The march through
the History of Culture,
from the cave paintings and idols
of the Stone Age
to the present day
with its renewed interest
in Ancient Cultures and Religions,
myths and fables,
meditation and mysticism,
it clearly shows that Man
not only lives in a world of concepts
but also needs images.

Isis Theotokos
Greco Roman Period
 Cemetery Chapel. A Sacred Center between
Heaven and Earth.

The dialogue with the image charged with meaning contributes

to self-discovery, to the encounter of oneself,
since it allows Man to know his true place in the World.
 The Symbols can, and must, refer from an imprisonment
in the periphery of the Being to the Ontological Center; moreover,
in a certain sense they have to "make present" the Ontological
Center and refer to it. From the centripetal force it is necessary
to understand that the incalculable multitude of symbolic
manifestations is summarized and concentrated in a few symbolic
groups, which are typical and that are widespread in almost all
cultures and religions.
 All Symbolism crystallizes around the Poles of Being,
around Birth and Death, Light and Darkness, Good and Evil.
In the Symbol the Polar Structure of our World can be recognized,
linked to Time and Space, and of our own life.
 On the other hand,
in the Symbol the extremes
of cosmic and personal reality
also coincide.
By virtue of its own value
and its function as a mediator
between the rational
and the irrational,
it will also in the future be
“a key to Human Existence”
with which the Meaning
of Life is opened
and made clear.
 In the Myth and the Symbol
that Other World is recognized
as a transcendent reality,
in which the reality linked
to Space and Time
has its foundation.
The things we see every day
can become a reference
to the Invisible; it can even,
to put it more precisely,
make transparent in them
what escapes our senses.
 And yet, still today for Man,
who has come to rest,
to Man turned
“from himself outwards”,
the Stone and the Star,
the Tree and the Animal
can serve as Symbols of what
is greater and more high,
thus building bridges
to the World of the Unexplored.
A phrase from the French sculptor Auguste Rodin has been passed
down: “There is, above all, that which most cannot see:
the unknown depths, the Foundations of Life”. That enigmatic
character of Life, and even of the Being in its Totality, makes Man
continually seek an anchor, which he only finds, the one who lives
in the World of the Relative, with Faith in The Absolute.
All Things are Braided, Interwoven
and Linked to each other.
Beginning and End,
the Here and the There,
the I and the You,
are nothing more than Links
of an Infinite and Eternal Chain,
in which the Celestial
and the Earthly
are One Same Thing.
In the field of the Religious Conception of the World,
as well as in the artistic field, the Symbols can become
the Message of the Totality of the Being,
of a Universal and Pure World.
 “Know that, when in the hours of pain the blood of the heart
gushes out: no one can hurt the World, only the shell is flayed.
In the most intimate and deepest of the Rings,
the Nucleus rests calm and healthy.
and in each of the created things you always have a part.”
Werner Bergengruen
For the True Sage there is no opposition between Above and Below,
because One is reflected in the Other :
In Heaven as well as on Earth!

Bibliography : - Manfred Lurker, Die Botschaft der Symbole :

in Mythen, Kulturen und Religionen. München 1990
- Manfred Lurker, Lexikon der Götter und Symbole
der Alten Ägypter : Handbuch der Mystischen
und Magischen Welt Ägyptens. München Wien 1998.
- Guillermo Calvo, El Secreto de Amón-Rá. Lima 2020