[54] absurdities, but it is the acceptance of symbols^a in which our ultimate concern is expressed IN TERMS of divine actions. I will return to this when I discuss the term "myth^b," but before doing this, let me speak about another level in which the religious symbols are moving. The level I just gave is--let us call it "transcendent symbolism." But there is also, in all religious language, a level of immanent religious symbolism. The transcendent --going-beyond the finite reality, in terms of symbolism--deals with God^c, His qualities, and His actions. The immanent symbolism ("remaining within" the limitation of time^d and space^e) deals with the manifestations of the divine within time and space. There we have different levels of such manifestations. We have the manifestations of the divine in special divine figures, usually called incarnations. We have incarnation^f myths in all religions, and especially in religions such as the Indian and Greek religion^gs, in which the divine has become so transcendent that it was necessary for the religious consciousness to have more concrete symbolism, and this has been expressed in the mythology of incarna- tion, of the divine beings appearing in human, animal, vegetative figures, etc. Now all this is one realm, and a very important one. It is a realm which one could call, with a Christian term, the realm of the epiphany (the Greek for "appearance," making-oneself-visible). Another realm of the immanent symbolism is the sacramental realm: special things, events, gestures, which in themselves manifest for somebody his ultimate concern (that is the meaning of sacrament). Sacrament^h means the presence of the holy, of that which concerns us ultimately, in objects taken from our daily life. The word sacrament should not be restricted to the few so-called sacra- ments--two in Protestantism, seven in Catholicism--but sacramental means something much more universal. It means the experience of the holy in realities here-and-now-- on the altar, or in the service, or in a book, or wherever it may be. Then there is a third level of immanent symbolism which I would call, combining those terms I strongly distinguished in the beginning: signs and symbols. They are symbolsⁱ. For instance: water, light, flowers, or other things which become symbols--parts of the church buildings, etc. All this can become symbols. They are sacramentalia, in the larger sense of the word, or they can be called signs^j-which-have- become-symbols--all these are sign-symbols: geometrical figures, colors. To repeat: we have the two fundamental realms of the symbolic language of religion. The one