[303] The third group are representative symbols^a. Here we come to the real realm of the symbolic. They can be divided into (1) linguistic symbols---words can be only signs, but as we shall see, in poetry they can become also symbols by a special process. Then (2) artistic symbols; (3) historical- political (or briefly, political) symbols; and (4) religious symbols. In these cases the symbols are not exchangeable signs, signs which in both cases, in the reflective and the psychological area, can be exchanged because the reality to which they point has nothing to do with the subject matter they use. The green color has nothing to do with right-of-way. The horse in a dream has nothing to do with a real horse. Therefore it can be exchanged for other psychological signs of the state of the unconscious.

Representative symbols^b, however, cannot be exchanged. Now this is clear first in language. If words were nothing but well defined mathematical signs, as some logical positivists want to make them into, then of course they would belong to signs of reflective symbols and not to representative symbols. But no word in the living language of man has this character. Every word has almost endless connotations which change in the period of history, in the individual, and even in the

life of the individual in a special moment. These connotations are decisive. They make that even the most prosaic speech, for instance a lecture like this, does not move in signs only, but has also a symbolic quality in it: the words which you hear, produce in each of you connotations which are not in MY mind, but which are decisive for the meaning OF the words and of such a lecture. Sometimes one should be conscious of this, especially as a preacher, that it is not only the meaning the words have, but it is also their power coming out of the person of the minister or out of the connotations,