Why Is There a Synchronization Tendency

The fundamental change in all phenomena lies in the power of the manas. It often happens that after becoming friends with someone, without deliberately imitating each other, two people unconsciously grow increasingly similar in tone, gestures, and habitual expressions. They are often told, "You two are becoming more and more alike." This phenomenon is called "synchronization tendency" in psychology. If one is with someone they dislike, no resemblance will occur even till the end of time. It only appears between two people who like and appreciate each other. The most obvious example is within a family, where parents and children resemble each other in habits, speech, demeanor, and even facial features.

The principle behind this is that when one person approves of another, the manas accepts that person. Through prolonged contact, thoughts, speech, and actions gradually align. When the manas inwardly acknowledges and accommodates the other, observing their voice, expression, and appearance, it unconsciously learns from them and becomes similar.

When the mind changes, the appearance can change; when minds are alike, appearances can become alike. Learning Buddhism and practicing cultivation is also a continuous process of transforming one's appearance. If the appearance does not become more benevolent, simple, steady, and kind—if it does not become more dignified and approachable than before—then the practice is not yet effective, for the mind has not changed. Because when the manas changes, the seeds change, which then prompts the Tathagatagarbha to alter the external voice, expression, and appearance. If only the consciousness changes while the manas remains unchanged, the Tathagatagarbha cannot cause internal and external transformations, for the seeds have not been altered.

Change begins with the consciousness corresponding to the other person, followed by the consciousness influencing the manas. When the manas changes, karma changes. For the manas is the sovereign consciousness, capable of exerting a decisive influence on all phenomena, and the Tathagatagarbha submits to the sovereign consciousness. If the consciousness and the manas are inconsistent, observe: ultimately, which does the Tathagatagarbha submit to? Whose decision produced the result? Naturally, it still submits to the manas, cooperating with its choices. This demonstrates the potency of the manas.