door

“Things became duplicated in Tlön; they also tend to become effaced and lose their details when they are forgotten. A classic example is the doorway which survived so long as it was visited by a beggar and disappeared at his death.”

HERMES AND THE DOOR

“The position of the Herm at the entrance - whether in the yard or on the road -is that of the mediator. Hermes' connection to the center of the house, to the Goddess of the hearth, is attested by a Homeric Hymn to Hestia (XXIX). Every now and then he appears in this "innermost nook": Kallimachos tells how, blackened by smoke, he bounds up from there to frighten divine maidens (Hymn. 3, 69). Those "innermost nooks" include the bridal chamber and bedroom, and there, according to a tradition from Euboia, Hermes rules as Epithalamites. The Kabeirian guide of souls is at work both within the house and without. He guides souls out of his realm - the world of paths and roads-back into the warm life of the household, which in Greek signifies the "family." In his official capacity as mediator between the worlds of night and day, spirits and men, and (standing before the temple) between the worlds of Gods and mankind, he is called Proopylaios ("before the gate") and Pylaios ("before or at the gate"). This is not only because a thief is the best doorkeeper! One inscription names him Pylaios ("the one at the entrance") and Harmateus ("driver of the chariot"). Two other epithets - strophaios ("standing at the door-post," also "cunning," "versatile") and stropheus (the "socket" in which the pivot of the door moves) - show him closely related to door hinges and therefore to the entrance, but also to a middle point, to the socket, about which revolves the most decisive issue, namely the alternation life-death-life.”

Karl Kerenyi, Hermes.
malik

In Terence Malik's film, The Tree of Life, we see the archetype of The Door, aloowing entry to ancestral space.