Update 1.19 – What is winter?

In this update, I will continue my consideration of the subject of four seasons. Seasons are placed on the Mandala of Characters thanks to the Ancient System.

In the previous three updates (1.16, 1.17, and 1.18), I spoke about autumn, spring, and summer.

For these four seasons, I have created short definitions to help in discovering their symbolic meaning. The definitions are as follows:

For autumn:

(autumn—existence & sense)

For spring:

(spring—purpose & destiny)

For summer:

(summer—cognition & choice)

To create these definitions inspired me the definitions of psychological functions of Carl Gustav Jung. Jung, in his book “Psychological Types”, gave many definitions of psychological functions. Among them, the most inspired me probably the shortest of them. I put these definitions in the diagram below, which I also used in the three previous updates.

In the above diagram, we can see:

• inside—scheme of the Ancient System (where we can find four seasons).
• and outside—four psychological functions which I took from Jung's typology, namely:
  
  — S—Sensing,
  — T—Thinking,
  — F—Feeling and,
  — N—iNtuition (it means, Intuition).

Besides, in the above scheme, we can also see short definitions of these psychological functions. Here they are:

• S—Sensing—establishes that—something exists
• T—Thinking—tells us—what it means
• F—Feeling—tells us—what its value is
• N—iNtuition—surmises—whence it comes and whither it goes

Since in the previous three updates I spoke about autumn, spring, and summer, we have yet one more season. This season is—winter.

Winter on the Mandala of Characters is on the right side in the following set of words.

WATER
morality, FEELING, ethics   
shame
winter

Winter, therefore, is in the same place where it is:
— element—WATER
— and psychological function—FEELING

Feeling in the above diagram is defined as follows:

• F—Feeling—tells us—what its value is?

I think it is worth to support here with C. G. Jung’s words. The feeling as a psychological function I took from his work. It means as I mentioned above from his book “Psychological Types”.

In the above quotation, we can read, among other things, that—Feeling is primarily a process that takes place between the ego (q.v.) and a given content, a process, moreover, that imparts to the content a definite value in the sense of acceptance or rejection (“like” or “dislike”).

I think in the above definition, we can distinguish, so to speak, two factors that play the main roles in the process of feeling. These factors are:

1. Ego.
2. And “given content” to which value is given. This value, in turn, is given in the sense of:
   • acceptance (like),
   • and rejection (dislike).

As for the first point, it means “Ego”, I think that to clarify this, I will also refer to the quotation from Jung’s book “Psychological Types”.

I will try to factorize this definition:

Ego is, therefore:

• The complex of ideas that
  - is the center of someone’s field of consciousness;
  - it has a high degree of continuity and identity with oneself.

Actually, before I try to explain above Jung’s definition, it is interesting one thing for me. I am thinking here about the word “Ego” which is used in the English translation of Jung’s book. It is somewhat different than the original word, which Jung used. It means Jung used the word “Ich”. “Ich”, means simply “I”. In Polish translation it is also used the word “Ja”, that is “I”.

In turn, the word “Ego” comes from Latin, and it also means “I”.

So, I am wondering now, why instead of using the word “I”, in English more popular is the word “Ego”?

Besides, I have an impression that in English, “Ego” it is broader term than Jung’s “Ich”, that is “I”.

I think now that maybe it will be better if for our considerations in this update I will use Jung’s term “Ich”, that is “I”. Or maybe I will mix it, for example, in this way:

• “I—Ego”,
or
• “I—me—myself—Ego”.
OK, then in further considerations I will use, so to speak, working term “I—Ego”.

Returning to the Jung’s definition, “I—Ego” is a complex of ideas or imaginations about oneself with which we identify. In other words, “I—Ego” is a collection of ideas or imaginations about myself, which according to me—is me.

Jung “I—Ego” as “complex of ideas or imaginations about oneself”, in short, describes as—the complex of “I—Ego”.

The “I—Ego” complex, according to Jung:
— it is the content of consciousness;
— it is the condition of the existence of consciousness because we consciously realize what is related to the “I—Ego” complex.

In the above definition of “I—Ego” — Jung also says that “I—Ego” refers to consciousness and he distinguishes “I—Ego” from the Self. It means:
— “I—Ego” is the centre of consciousness, it is the subject of consciousness.
— “I—Ego” is not a subject of the whole psyché. The subject of the entire psyché is the Self.

“I—Ego” as a complex of ideas of imaginations about oneself it is an interesting concept. It is a kind of image or description of oneself with which we identify.

If we would like to place the “I—Ego” on the Mandala of Characters, the “I—Ego” will be simply the centre of the Conscious State. It means, centre of the Conscious State of particular types of characters.

The Conscious State is, therefore, a broader concept than the “I—Ego”. Among other things, Jung wrote about consciousness like this:

In the Mandala of Characters, the connection of Consciousness with the psychological functions is illustrated in such a way that the Conscious State can connect with the states: Strong Self-Esteem, Soft Self-Esteem, and Unconscious State.

So, we have four psychological functions:

• thinking,
• feeling,
• intuition,
• sensation (or sensing),

And we have four psychological states:

• Conscious State,
• Unconscious State,
• Strong Self-Esteem State (or Power State),
• Soft Self-Esteem State (or Vulnerable State).

And one psychological state we can find in the area of one psychological function.

For a schematic representation of this relation between psychological functions and psychological states, I used a circle and a square.

The square is inscribed in the circle.

The circle is divided into four areas of psychological functions (thinking, feeling, intuition, and sensing).

In turn, on the vertices of the square, there are psychological states (Conscious State, Unconscious State, Strong Self-Esteem State, and Soft Self-Esteem State). All in all, we get a kind of mandala.

In the mandala of characters, each type of character has its own mandala. It means each type has its own layout of square in the circle. The square in the circle is placed differently for each type. Below, for example, I put the mandala for the type of character ―Air.

In the case of the Air type, its “Ego―I” will be in the center of the Conscious State. In In the case of other types, their Conscious State together with their “Ego―I” are located in different places around the circle.

More about this how the Mandala of Characters is built, I am writing in the chapter ― “Mandala of Characters―construction”.

So, summarizing the above considerations about “I―Ego”, we can say for our use that:

• “I―Ego” is a “complex of ideas or imaginations about oneself”, with which we identify.
• “I―Ego” is the centre (or subject) of the Conscious State. In other words, “I―Ego” is the reference point of what we identify with.
• Conscious State is the activity thanks to which we have communication with psychological functions, namely:
  ― thinking,
  ― feeling,
  ― intuition,
  ― and sensing.
• Communication with psychological functions is maintained thanks to psychological states. It means, mainly through:
  ― Conscious State,
  ― Unconscious State,
  ― Strong Self-Esteem State (Power State),
  ― and Soft Self-Esteem State (Vulnerable State).
  These states are connected. Among them, Conscious State is the main state. We use this state the most. Among others, it is thanks to “I―Ego” which is located in the centre of Conscious State.

I carried out the reflections about the “I―Ego”, because “I―Ego” is one of the main parts of the Jung’s definition of the psychological function―feeling. Let me remind you of the sentence, which in this definition inspired me the most:

Feeling is primarily a process that takes place between the ego and a given content, a process, moreover, that imparts to the content a definite value in the sense of acceptance or rejection (“like” or “dislike”).

From this sentence, I distinguish two main factors of “feeling”. It means:

1. “I―Ego”.
2. “Given content” to which value is given. This value, in turn, is given in the sense of:
   • acceptance (like),
   • and rejection (dislike).

Since above, I have referred to the “I―Ego”, in this case, I will go to the second factor of “feeling”. This factor is:

• “Given content”. The given content to which the value is given. The value is given in the sense of:
  ― acceptance (like),
  ― and rejection (dislike).

How does it actually happen that to the given content is given the value in the sense of acceptance and rejection?

I think it can be said that we have here a process which has such stages:

Stage 1.

We deal with the content.

For example with: thing, something, someone, a person, a group, a community, an animal, a place, a work of art, a song, a movie, etc

Stage 2.

We give value to the given content.

For example, we give something the following values:
― financial, sentimental, social, aesthetic,
― according to our need, by our conscious, by ecology,
― due to health, suitability, strength, durability, ergonomics,
― for the sake of the future, politics, economy,
― due to culture, environment, education, art, entertainment,
― etc.

Stage 3.

After determining the value of someone or something:
― we accept (like) someone or something,
― or we reject (dislike) someone or something.

In the above process, I was particularly interested in, so to speak, two variable factors. It means:

1. Value.
2. Acceptance (like) and rejection (dislike).

I think that these variable factors are significant in the process of feeling.

Besides, I think that these two variables can help in creating the short definition of the season―winter. And finding such the brief definition for winter is indeed the subject of this update.

Why, then, “value” and “acceptance and rejection” are suitable for determining winter?

When it comes to the first variable, that is, “value”, then guiding by valuation can be particularly useful during the winter. The winter often has been hard to survive since the dawn of human history. It was because of the cold and the lower amount of food. In recent times, admittedly, winter is no so big problem, as it used to be. However, winter is still a symbol of a period that is difficult to survive. In that case, it will be better for us if we prepare for this hard season before. It means, during autumn and summer.

During preparations for winter, above all, we choose what is valuable. So valuable that it will be helpful during the winter. It means it will be strong, practical, functional, long time it will be good enough to use, etc. Besides, the place where we will stay during the winter should be good and nice shelter. That is, it should be warm, cozy and comfortable, and also safe and durable.

Valuing, therefore, during the winter and during preparations for it is very useful.

In that case, I think, we have the concept to determine winter. This concept will be the value.

So, let’s move to the second of the variables mentioned above. That is, to the phrase “acceptance and rejection”.

“Acceptance and Rejection” takes us to a more specific area of valuation. Valuation as a concept is very extensive. Behind this concept stands a huge knowledge that concerns many areas of our life.

Valuation is also used in many branches of science, in religion, art, sport, business, economics, philosophy, etc. Many articles and books have been written about valuation. Thus, valuation applies to all types of characters to a lesser or greater degree.

However, the most through the prism of valuation, look the types from the area, where on the Mandala of Characters, there is the psychological function―feeling, or element―Water.

Types of characters from the area of feeling, use just valuation in the sense of acceptance and rejection (like and dislike). Valuation, which is coming from acceptance and rejection, makes the valuing a kind of art. In a sense, it is a way of life. It affects the way we see and perceive the world around us. It gives many possibilities, thanks to which we can often make quick decisions. We can cope well in stressful situations and in general in life.

In that case, what exactly is “acceptance and rejection”? Or what is the process or method of acting during which “acceptance and rejection” arise?

Trying to answer that, at some point, it came to my mind the term―sympathies and antipathies. The phrase “sympathies and antipathies” seems for me very accurate. When I was thinking about it, I remind myself many situations when I towards others or others towards me, guided themselves following just sympathies and antipathies. For example, when I was trying to get new work, most often, I got an offer of a job where I gained sympathy. On the other hand, I was not suitable to work where I was unlucky, and I got the antipathy during the interview. Admittedly, often during recruitment, we focus on qualifications and recommendations, regardless of whether we are applying for the job or we are recruiting someone. However, to a greater or lesser extent, there are always sympathies and antipathies in the recruitment process. And if we are dealing with several equal candidates for work, among whom we must accept and rejects some of them, then often the final choice we make following our sympathies and antipathies.

So, in the phrase “sympathies and antipathies” or in the term “acceptance and rejection” taken from Jung, we have a positive and negative side. It means:

• positive side―acceptance or sympathy,
• negative side―rejection or antipathy.

This positive and negative side of the term “sympathies and antipathies” (or “acceptance and rejection”), in fact, quite suits to this what is already on the Mandala of Characters.

On the Mandala of Characters, actually, there are no concepts and phrases which are positive or negative, or good and bad. All concepts and phrases are both positive and negative. And all the terms on the Mandala of Characters have their good and bad sides depending on: the situation; life circumstances; decisions taken; procedures; mental attitude; etc.

Besides, I was also looking for a term that would symbolically say what the season of winter is. It is true that the term “sympathies and antipathies” fits well to winter because people often winter: love or hate; appreciate or resent; they are looking forward to it, or they wish that it will never come again; etc. However, despite the fact that the phrase “sympathies and antipathies” fits into the winter, I had a need to find something more universal. Among other things, this was because the term “sympathies and antipathies” could discredit the representatives of this area of the Mandala of Characters in relation to representatives of other areas of the Mandala. Using “sympathies and antipathies”, we can characterize people who often guide themselves by feeling. But it is not the only factor in their behavior.

So, I needed a term broader than “sympathy and antipathy” or “acceptance and rejection”.

During my search of the word which will describe the phrase “sympathy and antipathy”, I was thinking about both:
- suitable replacement for “sympathy and antipathy”,
- and simultaneously, good association with the season―winter.

One of the features of winter, which arouses such extreme emotions as sympathy and antipathy, without a doubt is snow. The snow covering the surroundings often creates a beautiful and harmonious landscape. Sometimes this landscape is maybe boring and monotonous, but we cannot deny the charm of it.

The basic element of the snow are snowflakes, which are an extraordinary phenomenon. On the one hand, snowflakes are similar to each other, and on the other hand, each snowflake has a different shape. Each snowflake is unique and one of its kind.

Then, snowflakes are similar to each other, and they are diverse and unique. However, the uniqueness of the snowflakes does not end here. Each snowflake, with its similarities and diversity, is characterized by unusual harmony and symmetry.

Besides, the snowflake as a symbol fits in a sense to the Mandala of Characters.

Why do I think so?

The snowflake is both water and winter in one. That is, we have here two symbols, which we can find on the left side of the Mandala of Characters in the set of words, which is there. In this set, apart from “water” and “winter”, among others, there is the psychological function―FEELING.

The snowflake, therefore, can symbolize the season―winter. As for the features of the snowflake, as I mentioned above, it is particularly worthy of the attention its―harmony and symmetry.

In a symbolic sense, harmony and symmetry can symbolize certain values and traits of character of those people whose dominant function is―feeling. It means it can be understood in this way:

• Harmony, for example, it is care and maintaining rules that create a harmonious environment and coexistence.
• Symmetry, for example, it is efforts to maintain some order, layout, plan, rules of behavior, etc.

All in all, when the phrase “harmony and symmetry” appeared in my reflections, I liked it very much.

Initially, I thought that it is worth putting it on the Mandala of Characters, as the missing element to create a short definition of winter. With time, however, I came to the conclusion that the phrase “harmony and symmetry” although very nice and metaphorical, is, however, too symbolic.

But, after some time, I had a quite unusual association. It means when I was thinking about:
— snowflake shape,
— the concept of “value”,
— and the phrase “harmony and symmetry”,
to my head came an image of a coordinate system used in mathematics. More precisely, I thought about the coordinate system for two-dimensional space, which is called―Cartesian coordinate system. Besides, we also have other coordinate systems, such as: one-dimensional (knows as number line), three-dimensional (know as a spherical coordinate system), and other systems.

Why did I think about the two-dimensional coordinate system?

Because:
― the two-dimensional coordinate system is harmonious and symmetrical like the snowflake,
― and there are values in it, it means, specific values of the function.

When I came to the term “value of the function”, it was fascinating. It is because we have two concepts that I mentioned above in this update. It means I said about the “value”, and about the “function”. Specifically, about the psychological function―feeling.

Please note that appeared here two types of functions. That is the mathematical function and psychological function. Although the concept of the mathematical function differs from the concept of psychological function, however, I think, that we can find here interesting analogies.

The word function itself comes from Latin and means: performing, execution, activity, etc.

The psychological function, according to Jung:

So we are dealing here with the activity, which is basically the same in varying or changing circumstances.

In that case, what function, that is the activity (or action, act, operation, work, etc.) do we deal with in mathematics?

In mathematics, the function is assigning to each element from one set, exactly one element of the second set.

In other words, we are dealing here with the following activities:
― we have two sets of elements,
― we choose one element from the first set of elements,
― this element from the first set we connect with another element in the second set of elements.

In sum, we create here a relation. The relation, which is defined by us. And this relation is between two elements. Between two elements, which we choose from two different sets of elements.

In the context of the consideration that I conduct in this update, it is interesting for me that the mathematical function does not give too much choice. Something from the first set we can assign to something in the second set. It reminds me of the moral orders, in which there is usually only one right way that we have to follow.

On the mandala of characters, we can already find the words “morality” and “ethics”. They are in the set of words in which there is a psychological function―feeling. That is, in the place which we are now, which we are considering in this update. So, it comes to the fact that in a symbolic sense, the mathematical function is similar to the psychological function―feeling. This is very surprising for me because, without the above considerations, I probably would have thought that the mathematical function is closer to logic. It means, earlier without more profound reflections, I would have thought that mathematics, in general, is closer to logic.

However, mathematics is a huge field of knowledge. We can, therefore, find something that would symbolically fit logic. For example, in mathematics, we have mathematical logic and probability theory, which probably more closely reflect the spirit of logic.

And in the context of psychological functions, they can more reflect the spirit psychological function―thinking. Please note here, that the function―thinking is on the opposite side of the Mandala in relation to the function―feeling.

So, I see that it has opened up here an interesting area to look for analogies and associations in psychological typology. That is, it has opened up a mathematical area that we can use for our considerations.

Let’s focus on the mathematical function, which can be the analogy for psychological function “feeling”.

Here is one request to people who are allergic or who have some kind of math-related trauma. Please do not think that I will give you a mathematical lesson now. I intend to use the mathematical function as the symbol that can be useful for us to consider types of characters, and which we can find in the area of psychological function―feeling.

The mathematical function, therefore, is to assign to each element of one set exactly one element of the second set.

So, we have two sets. These sets are often marked with the letters “x” and “y”.

The set “x” is the one which individual elements are assigned to individual elements in the set “y”. The set “x” is specified in brief―a set of arguments of the function.

The set “y” is the one in which we are looking for elements that are suitable to be assigned to individual elements from the set “x”. In short, this set is defined as―a set of values of the function.

The above-mentioned two-dimensional coordinate system (or Cartesian coordinate system), is used to represent the mathematical function. In this system, we have two coordinate axes (or two number lines). One is horizontal and the other vertical:
— the horizontal axis represents a set of arguments, that is, elements that we can find on the “x” axis,
— the vertical axis represents a set of values, that is, elements that we can find on the axis “y”.

The mathematical function most often we can present as a line, or in mathematical sense – a set of points. This line is created by assigning elements from the set “x” to the elements from the set “y”. This line presents to us how looks like the activity of a given mathematical function.

In a sense, it is somehow the only right course (or activity) of a given function.

In the above figure, I have placed:

• “x” axis or set of arguments of the function (horizontal number line).
• “y” axis, or set of values of the function (vertical number line).

In the above figure, the axes “x” and “y” are sets of elements that form the lines. Although in the above figure, we can see two straight lines (one horizontal and one vertical). In essence, however, they are sets of elements that are densely stacked side by side. All in all, lines are created from a lot of elements.

In addition to the “x” and “y” axes, we can still see other lines in the above figure. These are lines that were created due to various functions (activities). These functions rely on choosing the appropriate argument which we can find on the “x” axis, and assign this argument to the appropriate value, which we can find on the “y” axis. Thanks to such an arrangement, we are creating a point.

Now, we can keep this activity. It means we can create the next points according to some paradigm or formula of the function. That is, we can keep assigning further arguments and values to each other. Then, if we are creating the next points, in total, we will create a line or graph of the given function.

In the above figure, for example, we have formulas (or actions) that create:
― straight line (purple line y = - x),
― parabola (red line – y = x2),
― hyperbole (blue line y = 0,1 / x),
― sinusoid or sine wave (green line y = sin x),
― and circle (green line x2 + y2 = 1).

All in all, thanks to the arguments “x” and values “y”, we can create various lines or graphs, or lines of action of the function. The lines of action, which are determined by the given function formula.

In life, we are also guiding ourselves by various formulas or patterns of action. Or often we are looking for some appropriate line of action. The greatest tendency to use the life formulas or patterns of life in their lives have types of characters which on the Mandala of Characters we can find in the area of psychological function―feeling. It means these are the following types of characters: Water, Wet Water, and Cool Water. These types like when they and others follow the appropriate, according to them, line of activity or pattern of life. They like when this line is clearly outlined or defined. When specific arguments and values support it. If representatives of these types are not able to see in someone’s behavior, some patterns, then for them, his behavior is meaningless. The lack of appropriate lines of action often is annoying for them. It is difficult for them to understand why someone is behaving without some pattern of action, and why he follows a wrong line of action. When it is not known what arguments and values are behind someone’s way of acting.

In this case, thanks to the mathematical function, we have two interesting phrases, that is, “argument of the function” and “value of the function”. I think that in brief, it is worth to distinguish two concepts: - “argument”
- and “value”.

About “value” I have had already mentioned in this update. The “value” is the word for which I was looking for addition. And I think this addition has now appeared. And this addition is the word “argument”.

I also think that the phrase “value and argument” we can use as the short definition of the season―winter, which will look now like this:

winter―value and argument

In short, this definition tells us that for the survival of the winter, it is necessary what is valuable and what is supported by appropriate arguments.

Both the “argument” and the “value” are ambiguous terms, and both have a long tradition. These concepts give us a vast field for various associations and analogies. These concepts are, therefore, what I was looking for this update.

I think it would be worthwhile to briefly summarize my considerations to see briefly how I associated the winter with the value and argument. To make it more transparent, I will do in points:

1. To survive the winter, we need to fulfill certain conditions, and we have to follow the proper rules and values. What we do and what we use during winter, have to be supported by the right arguments. Arguments which prove that what we do and what we use is so valuable that in winter it will be useful.
2. The symbol of winter is among others, the snowflake. It is water and winter in one. It means, thanks to the frost, which is in the winter, drops of water are frozen into ice, which takes the form of various kinds of snowflakes.
3. Snowflakes are characterized by unusual and beautiful harmony and symmetry.
4. Harmony and symmetry, among others, these are harmonious and symmetrical lines.
5. The lines can be described using functions (or activity).
6. The function is defined using formula (or pattern).
7. In the formula of the function we have arguments and values.

Summarizing above considerations, the terms “value” and “argument” can lead us to the symbol of the season―winter. In that case, I think that the value and argument, along with the winter, can be placed on the Mandala of Characters. In total, the set of words that is on the right side of the Mandala of Characters will now look like this:

WATER
morality, FEELING, ethics  
shame
(winter—value & argument)

In the above set instead of one word “winter”, there is a phrase — (winter—value & argument). This phrase is in brackets. I did it in this way because I want to emphasize the relationship between the season of the year—winter, and the phrase—value and argument.

I put the above improvement on the Mandala of Characters. We can see it in the following diagram.

So, in this update, I created the last short definition describing four seasons. I think then it will be useful to remind all four definitions:

For autumn:

(autumn—existence & sense)

For spring:

(spring—purpose & destiny)

For summer:

(summer—cognition & choice)

For winter:

(winter—value & argument)

References: