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 Modes

      The psychic arts suggest four classical modes of human expression as symbolized by the four elements: earth, fire, air, and water. The earth element and the fire elements represent exterior modalities while the air and water elements represent interior ones.

 

      A mode is a manner, form, mechanism or method of expression. The earth element, an exterior element, or symbolically identified as to have, represents what we possess in the external physicalized world. We have material possessions which include, though not exclusively; a home, a car, furnishings, clothing, and other physical items; and we have a family, an extension of a family that is our friends and colleagues. The second exterior element is fire, or the symbolic expression identified as to do. This element represents action or our activity in the world. We work, eat, read, exercise, talk, sleep, and so on. We execute plans and create objects among a seemingly endless multitude of acts and actions in the world.

 

      Internal modes while not as obvious are also modes of expression. The air element, or representationally identified as to think, signifies the internal voices, thoughts, logical processing, creative processing, memories, values, and beliefs that stream inside us. The water element, or the representation to feel, signifies our emotional life which consists of our emotions, feeling, and our moods, and temperaments.

 

      The human setting for interior and exterior modal elements is the immediate interior and exterior spheres of our physical reality, or the immediate internal and external environment that we live in.

 

      The interior, opaque, modes are an internalized expression of a method of articulation about our experience; these experiences could be internal or external, and real or non-real. The exterior, apparent, modes are our acquisitions, connections, acts, and/or activities in the world. Interior and exterior modes interrelate, overlap, and interact with each other.

 

      The complexity and richness of our expressiveness can be understood through the symbolism of the four elements; the interior modes of air and water, and the exterior ones of fire and earth.

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      One of many ways that human individuals could define themselves would be how they relate to each other. How one relates to a friend, will be different then how one relates to a co-worker or spouse. How one relates to the mailman, would be distinct from how one would relate to a police person or fireman. We are, to some extent, a different person, or a distinct personality, with each individual that we relate to because we can and we do, potentially, express ourselves differently with each individual. Therefore the individual tends to relate in a unique manner, whether modally or otherwise, with all other unique individuals and other elements of reality.

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      Two particular friends, who might occasionally spend time with each other, and who work in the same part of town, have worked out a plan to socialize together at least twice a month. They have many interests in common and they have a long history though varied history of friendship.

 

      Their relating could be understood from the standpoint of their unique modal expressiveness. Their relating, moreover, could be understood from a directional point of view; that is, two directions or two different points of view. The first person relates to the second from their particular perspective and the second person to the first person from their unique perspective. The act of the first person relating to the second person creates a virtual energetic connection that is singular and also the second person relating to the first person creates a virtual energetic connection that is unique. The intersection or convergence of these provisional and singular connections could be represented as its own energy entity, a quasi-entity that is created as a result or as an outcome of the interaction between the two individuals. There can be more than one connective quasi-entity between these two individuals because the act of relating generates a multi-directional stream or streams. Of course, initial and/or provisional connections can eventually become more substantial during the course of continual re-enforcement and reiteration.

 

      These entities that are manifesting between individuals and amongst streams of relating can be considered as quasi-entities or as an energetic intersection, a non-physical intersection, where exchanges can occur. An analogous representation would be how a computer software program would create a temporary or provisional file while the actual file is opened and is in use. Furthermore if the file is a shared file, then someone else could contribute to the file; in its temporary provisional or flux state. There then would be a created provisional intermediary file, within the context of computer software. Within the context of relating, between individuals, there is created a provisional intermediary intersection or a quasi-energetic entity that would be comprised of co-attributes from the two contributing and relating individuals.

 

      Additionally, beyond the quasi-entities or provisional connective intersections that are created when two individuals interact, there can be other tangible and/or intangible aspects and outcomes. Specifically an outcome could include a newly created idea or a freshly produced object or the birth of a unique collaboration. Two or more individuals interacting together have a vast potential for co-creation. Acts of creation and/or co-creation are an essential and ongoing activity amongst all sentient beings and entities.

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      The network of interactions, as expressed energetically, between two individuals could be represented as:

  

Table #1

  

1^st Person         →  the connective  →   2^nd Person

                         ↕  the connective  ↕

2^nd Person         →  the connective  →   1^st Person

  

There are seven participants in the dynamic, as represented by Table #1. The first person will be a perceptually different person because of its direction of focus or its perspective and the same applies to the second person who can also be regarded as a different perceptual being because of its singular point of view or directionality. In this dynamic, four perceptual individuals are present and three quasi-entities or connective intersections are present. At a minimum there is a vast potential implication of a complex web of relatedness and activity between these participants.

 

In addition these two individuals could represent a modal expression, of elemental symbols, such as:

  

Table #2

  

1^st Person/Water   →  the connective/Fire     →   2^nd Person/Earth

                         ↕  the connective/Air   ↕

 2^nd Person/Air     →  the connective/Fire  →   1^st Person/Air

  

The elements of water and air, and fire and earth represent modes or ways of expressiveness. In Table #2, the first person when relating to the second person expresses themselves via the element of water but the first person expresses themselves through the element of air from the perspective or the directionality of the second person.

 

In Table #2, the second person alternates modally between the earth element and the air element depending upon the direction of its relating. The relating between the two individuals or the connective between the two persons, from both perspectives/directions, is the fire element. Finally the connective energetic between both perceptual streams is the air element.

 

From an interpretive standpoint, the air element dominates this dynamic with three of seven positions or locations in this representation. The fire element occurs in two positions of the representation while the water element and earth element, at one position each, and these latter elements are a minority aspect of this overall representation.

 

In this representation, the air element and the fire element are more dominant; the air element, symbolizes as to think, and the fire element, symbolizes as to do. Firstly the air element indicates, when these two individuals are together, that they primarily explore and share ideas, values, and logical/creative thoughts and so forth. Secondly this dynamic, because of the presence of the fire element, appears to indicate that actualizing some of the air aspects, is a dominant expression between these two individuals. Also, the water element, to feel, and the earth element, to have, both do play a part in the overall dynamic but these elements maintain a background and/or subtle role in the overall dynamic between these two individuals.

 

From an obvious and/or ordinary standpoint, the two individuals as represented in Table #2, do express themselves, when together, in a specific manner or a specific fashion that is unique to these two individuals.

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One way to understand relating is to acknowledge a different terminology or a broader interpretation other than a simple statement of positive relating and negative relating, or a simple statement of constructive relating and destructive relating. Primarily it is a natural or inherent attribute of existence that all beings, physical beings, relate to or interact with others, whether human or non-human. At the very least, this is because of a sharing of proximity, location, common culture, and common language. More broadly, this natural or inherent attribute, of free-flowing multi-directional relating, can be represented as an invisible energetic stream or streams of connectedness; a stream that could include other elements or components; that is, of an emotive, mental, energetic, and sensory nature among others, especially in the case of interactions involving more complex beings or entities.

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      How is it possible to identify modal expressiveness? Is it possible to determine when another individual is expressing themselves in a particular mode? And is it meaningful or worthwhile to recognize modal expressiveness between individuals?

 

      Human experience happens in an interior and exterior environment. Human individuals experience their lives inside themselves and outside themselves; and the four modes are a method, one of many methods, of understanding and referencing the dynamics of relating between individuals and others.

 

      It is possible, in a generalized sense, to identify modal expression through careful observation, reflection, dialogue, and intuitive insights of one’s self and the individuals that we commonly interact with. However realistically it is probably more difficult to precisely ascertain specific types of modes of expression. Despite the difficulty it is nevertheless a worthwhile effort. Any new additional insight or partial insight that increases self-knowledge or shared knowledge, including knowledge of modal expressions, can potentially be beneficial in the context of the personal development or enrichment for any individual and interrelational activities between individuals.

 

      Any attempt of careful observation, reflection, intuitive insights, and dialoguing between individuals can help identify some information about modal expressiveness. From an informal perspective any information shared between individuals about how each individual experiences the world and how each individual expresses that experience, could be potentially beneficially to those individuals.

 

      At the minimum, some obvious modalities between individuals can be posited. Between a teacher and their students; focused on ideas, concepts, facts, and figures; the element of air would predominately represent their interactions although not exclusively. Between two working parents with a small family, focused on family connections and material resources, the element of earth would predominately represent their interactions although not exclusively.

 

      In a different scenario, as a couple expresses their personal interests or concerns; one person might express themselves more emotionally, an element of water, and the second person might express themselves more cerebrally, an element of air. The acknowledgement between the couple of their different modes of expressiveness could potentially create less misunderstanding and less miscommunication within their interactions.

 

      One person relating to a second person creates a distinctive dynamic; however it is not the same dynamic as when this second person is relating back to the first person. Two individuals in the same relationship will generally have two distinct points of view and two distinct energetic experiences and perhaps two distinct modal experiences. An understanding between the two individuals of how each individual uniquely experiences their joint relationship can provide invaluable insight for each person within the relationship.

 

      There is an additional consideration as a result of two individuals interacting. These two individuals could maintain a specific persona or role, with each other, that will be distinct from the personas or roles that they will maintain with others. Of course specific roles with specific people may evolve over time; however in some sense, it can be considered that human individuals are literally different persons, or express different personas, with each and all other individuals that they encounter.

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Tarot cards and playing cards, date back thousands of years, and they both can possess intrinsic elemental qualities and these cards can be used to express relational modalities. Tarot cards are cards that can be used for two purposes. Potentially they can promote psychic insights, a secondary designation or understanding, to be had, and this secondary understanding can be other than the commonly held understanding of tarot as an instrument of divination; although divination or forecasting can certainly be an important key element. Tarot, in its broader sense, is essentially a tool for personal growth and insight, and its occasional use for personal divination and forecasting should be considered a supplementary tool for personal enrichment.

 

      Tarot cards and playing cards, date back thousands of years, and are similar in design but serve different purposes. Playing cards have four suits or groups with a minor sequencing, that is the numbering of one through ten, and a major sequencing or jack, queen, and king; and playing cards tend to be used for entertainment purposes. For tarot cards, there can be four suits or groups considered to be minor arcana and a fifth suit or group that is regarded as major arcana. In essence minor and major arcana represent respectively the human milieu and the spirit milieu.

 

      The four suits of an ordinary deck of playing cards could serve, and have served, as a form of tarot cards, for the purposes of psychic reading because the cards can be interpreted as symbolic if seriously regarded as such. These cards would require the same protocol as with any other tarot decks; maintaining the deck in a separate area or special place, restricted uses of the now newly re-designated tarot deck, formerly playing cards, and establishing some form of formality or ritual when using the deck. Additionally, an ordinary deck of playing cards, as regarded as a tarot deck, can be used for purposes of understanding modal expressions in the relationship between two individuals and/or other entities.

 

      The four suits; spades, clubs, hearts and diamonds; can be considered as or represented as the four elements of water, earth, fire, and air respectively:

 

Table #3

  

   Spades → water element → emotive/interior mode → to feel

 

   Clubs → earth element → possessive/exterior mode → to have

 

   Hearts → fire element → active/exterior mode → to create

 

   Diamonds   → air element   → reflective/interior mode   → to think

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     An individual is a complex being, which implies that they do function within a variety of modalities/methods and they alternate between a ranges of modes within the span of their day-to-day lives; this is a necessity because the individual constantly interacts with an endless number of other individuals, elements, and life scenarios. However an individual in a particular relationship, with someone else or something else, would tend in general to express themselves modally in certain consistent ways, exclusive to that relationship, with some occasional exceptions.

 

      In many instances, a parent might consistently relate modally, with other family members, with more of an earth or having element, because home and close family relationships would be a priority, although other elements or ways of expression would also be present, though less prominently. A teacher might always relate more with an air or thinking element, with students, because dialogue and communication are more pertinent, although not exclusively. While a nurse might constantly relate with more of a water element or a feeling elemental expressiveness, with patients, because of the appropriateness of that expression within her work environment, but she may also articulate other muted elemental expressions as well.

 

      The parent, teacher, and nurse would realistically and normally function with a broad complexity of modal palates; because of the great numbers of individuals that they encounter daily; however dominant and non-dominant tendencies would remain. The parent who might be a predominately earth element, possessive element, could also maintain secondarily a water element, an emotive element. The teacher and the nurse, from a practical standpoint, who would normally exhibit a certain range of consistent modalities, would also definitely exhibit dominant and non-dominant modal tendencies.

 

      Human individuals are different persons in different situations. When relating to a variety of other individuals they take on different roles with every other individual. One person, during the course of one day, could be a parent, spouse, friend, co-worker, commuter, walker, guide, and shopper and so on. All of those roles require separate and distinct ways of relating and these roles connote a potential existence of multiple perceptually distinct persons within one individual.

 

      Some form of relating or connection exists between individuals and between all participants or entities or elements in our reality. Participants or entities or elements could include human and non-human species; tangible and intangible objects; and potentially other real and non-real constructs; such as ideas, values, and others. There is a network of constant interchange or interrelatedness, obvious and non-obvious, between all beings and entities and objects.

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      Archetypes

      Another natural modality of expressiveness, for human, would be the psychological archetypes of the masculine and the feminine; and the yin and the yang archetypes in Asian philosophy and metaphysics. This is not a reference, the masculine and the feminine, to gender identity, or sexual identity, or cultural identity, but conversely it is an internalized symbolic model of receptive/implicit and active/explicit expressiveness.

 

      The archetypes of the masculine and the feminine are constructs for the purpose of articulating human psychological expressiveness. They are components of contemporary psychology and Jungian psychology practice. For males, the presence of the feminine principle/modality, the anima, offers an opportunity to grow or expand the qualities and expressions of creativity, intuition, emotionality, spirituality, and so forth. For females, the presence of the masculine principle/modality, the animus, offers an opportunity to grow or expand the qualities and expressions of planning, reasoning, action, assertiveness, authority, and so on. Needless to say, an alternate interpretation, of the masculine and the feminine principles, would be the transpersonal emphasis of a construct of the flowing presence of both archetypes, in all individuals, and our development towards a human wholeness or completeness; which would involve the balanced growth, promotion, and expression of both symbolic archetypes.

 

      The Yin and the Yang can be described as an internal flow or balancing between receptive and active modalities within the human, and the non-human experience. Yin attributes could include qualities such as diffusion, yielding, coolness, dampness, and subtlety. Yin could be represented symbolically as the natural elements of the night, the feminine, the earth, and so on. Yang attributes could include qualities such as focus, hardiness, heat, assertion, and others. And Yang could be represented symbolically by the natural elements of the day, the sun, the masculine, the sky, and so forth. Ultimately, the Yin and the Yang, seek a balance between their complementary expressiveness as represented by the flowing diagram of the Tao or the classic Asian circle illustrations.

 

      Both the masculine and feminine principles/modality of expressiveness, whether philosophically Western or Eastern, refer to modalities of human expressiveness. These dual modalities can be understood and identified through careful observation, reflection, dialogue, and intuitive insights. Eventually all modalities of expressiveness, whether elemental or archetypal, exist in differing degrees and exist in shifting gradations of emphasis within all individuals.