The Relationship Between the Heart's Stirring and Energy

Upon careful observation, when the mind stirs, does the physical body follow suit? When the mind moves, does the physical form undergo changes? When the manas (mind-root) stirs, does the brain's nervous system undergo alterations? When the manas generates thoughts, it is invariably accompanied by the production of brainwaves. When the mind stirs—for instance, when greed arises—water manifests within the body. When hatred arises, one becomes enraged to the point of hair standing on end and face flushing crimson—indicating that as soon as the mind moves, the physical body changes. In truth, these bodily transformations are all caused by the greed and hatred of the manas. When the consciousness-mind feels embarrassed, the physical body also changes, exhibiting symptoms like facial flushing and mental agitation. When the mental activities of the consciousness influence the manas, the physical body inevitably manifests certain reactions. Hence, it is said that body and mind are interdependent and mutually influential.

The manas itself is also a consciousness-mind, possessing sensations, thoughts, and mental formations. As thoughts and mental formations activate, they generate brainwaves. The presence of brainwaves emits energy and heat, leading to facial flushing, bodily heat, restlessness, fervent excitement, full-body trembling, dancing gestures, and so forth. When mental formations of the manas stir, brainwaves are generated within the brain. These wave-like fluctuations, akin to electric currents within the brain, constitute a form of energy. This energy rapidly diffuses throughout the entire body, similar to an electric current. This energy resembles kinetic energy and is a material phenomenon (rūpa-dharma). Therefore, the stirring of the manas can mobilize the entire body, as the energy pervades it completely.

How can the mind cause the arising of energy, which is a material phenomenon (rūpa-dharma)? This is an immense secret. The arising, cessation, and transformation of material energy ultimately stem from the function of the Three Transforming Consciousnesses. The eighth consciousness (ālaya-vijñāna) is the primary transforming consciousness, specifically providing the seeds of the Four Great Elements and the Five Great Elements to generate the energy of material phenomena, including thermal energy, potential energy, and kinetic energy. This energy is formed by the aggregation of arising, ceasing, and transforming molecules, atoms, electrons, ions, and other particles of the Four Great Elements within material phenomena. If these seeds did not arise and cease instantaneously moment by moment, they could not aggregate to produce the kinetic energy within the particles. Among them, the seed of the Space element (ākāśa) forms the space within the particles, facilitating their arising, ceasing, and movement along specific orbits. It is precisely the arising and ceasing of these seeds and the movement of the particles that generate kinetic energy, potential energy, and thermal energy. This energy can instantaneously pervade the entire body, flowing through all capillaries and meridians.

Why does the eighth consciousness produce this energy? Because the stirring of the second transforming consciousness, the manas, causes the eighth consciousness to alter the seeds of the Four Great Elements in accordance with the changes in the mental factors (caittas) associated with the manas. Consequently, the energy of material phenomena arises, transforms, and flows accordingly, transmitted from the central nervous system in the brain throughout the entire body. The instructions of the manas are thus issued via the central nervous system to the whole body. The third transforming consciousness, the six sensory consciousnesses, arises; mental actions (manaskāra) appear; bodily actions (kāyakarman) and verbal actions (vākkarman) operate. The instructions of the manas are completed instantaneously, unnoticed, with extreme rapidity. The operation within this process is infinitely mysterious, infinitely complex, infinitely precise, infinitely swift, and infinitely illusory. It can be described as an interwoven illusory net, profoundly enigmatic and unfathomable.

The mind can also cause the arising of non-material, non-rūpa energy, known as spiritual power. Examples include mental fortitude, indomitability, perseverance, courage and tenacity, mental exhilaration, high morale, eagerness to act, restlessness, resilience, intense enthusiasm, and boundless energy. These spiritual powers enable one to overcome all difficulties and are invaluable treasures for accomplishing any undertaking. The energy of material phenomena may have a price, but the power of the spirit is priceless; it can develop material energy. Therefore, the activity of the consciousness-mind can stimulate the physical body to generate energy. The initial energy produced is brainwaves, containing kinetic energy, thermal energy, and potential energy.

The manifestation of energy on the physical body includes head swelling, facial flushing, neck thickening, heat sensations, chills, and bodily movements. From these states, it can be discerned that the manas is engaged in mental activity, generating thoughts and deliberations. As soon as the manas stirs, the physical body follows suit. The interdependent and mutually influential nature of body and mind is precisely demonstrated here. The seventh consciousness (manas) itself is formed by the instantaneous, moment-by-moment arising and ceasing of consciousness-seeds linked together. The phenomenon of the arising and ceasing of consciousness-seeds can also generate non-material energy, enabling the continuous flow and activity of the seventh consciousness. Mental factors (caittas) constantly arise—joy, anger, sorrow, happiness, grief, separation, contemplation, meditation—generating faith and conviction, thereby driving the arising, abiding, changing, and ceasing of material energy. There are immense mysteries here requiring observation and exploration, which cannot be discerned without sufficient concentration (samādhi) and wisdom (prajñā).

Furthermore, the six sense objects (rūpa, śabda, gandha, rasa, sparśa, dharma) are phenomena formed by the instantaneous arising and ceasing of the seeds of the Four Great Elements. The seeds arising and ceasing, ceasing and arising, constitute a propelling force that drives the flow and transformation of the six sense objects, endowing them with material attributes and energetic functions. The seeds are like waves in the ocean; the arising and ceasing waves propel the ceaseless flow of the ocean, thus generating kinetic energy. Energy is produced by the phenomenon of arising and ceasing. Arising and ceasing, ceasing and arising—this is motion. Motion entails energy. The seeds of the Four Great Elements are always arising and ceasing with extreme rapidity, succeeding one another without interruption. Their arising, ceasing, and transformation occur very swiftly and follow specific orbits of flow. In this way, energy waves are generated.

Energy is a form of force, encompassing mental power and material power. Material power is produced by the rapid movement of particles. The essence of material movement is the arising, ceasing, and transformation of the seeds of the Four Great Elements. The addition of external forces causes the arising, ceasing, and transformation of these seeds to proceed along specific trajectories. The production of force is emitted and reflected by the phenomenon of arising and ceasing. Without arising and ceasing, there is no force. The presence of force signifies that all phenomena in the world are subject to endless arising and ceasing, or that energy is generated by the phenomenon of arising and ceasing within a certain period. These phenomena are the direction of modern scientific research in quantum mechanics.

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