Syncope Mechanism

Shi Ruyuan: Before I encountered the Buddhadharma, I experienced fainting twice. When I became angry, I would uncontrollably suffocate and pass out. Since coming into contact with the Buddhadharma, my mind has expanded; there are fewer things I cannot let go of, and this phenomenon has not recurred. The reason lies in realizing the suffering, brevity, and impermanence of life. When I fainted, I was slightly more conscious than during sleep. It felt like I woke up in an instant, without any sense of having acted or done anything. It felt extremely quiet, with faint sounds seeming to come from very far away. At that moment, I could not feel my body's existence, nor perceive anything of this world. I did not know where I was; my mind was somewhat vague and unclear in perception. Then, in an instant, I recovered. Upon waking, I saw blood marks from pinching between my thumb and index finger and in the center of my nostrils, realizing I had been pinched awake. Many people around me were saying, "You scared us to death." Simultaneously, I felt how exhausting and troublesome this world is, accompanied by a sense of loss.

When I fainted, it felt like a breath failed to rise, and that was all that happened. If that breath were truly cut off forever, without learning and practicing Buddhism, I cannot imagine the extent of terror my mind would experience. At that point, no matter how dear the person or how cherished the possessions, none could be taken along or be of any use. One would only follow the karma created to receive retribution. Recalling this experience now, I find it still useful for my practice. Seeing the Master’s explanation yesterday about the example of fainting, I repeatedly contemplated my own past experience. I feel that drawing on this experience, combined with the Dharma principles within the Four Foundations of Mindfulness, greatly aids my practice in severing the view of the body and the view of self. When the mind ceases clinging and exits the dream state, the first five consciousnesses also cease. This seems to be what I felt, but I wonder if this is correct?

Commentary: Fainting due to anger occurs because the Manas (mind root) becomes stagnant, causing the qi to stagnate and block the airway. This obstruction prevents qi and blood from supplying the supreme sense base at the back of the brain, hindering the normal transmission of the six dusts (objects of sense) into the supreme sense base. Without the six dusts, the six consciousnesses cannot continue to function and thus cease. This illustrates how qi and blood circulate extremely rapidly within the body, and changes occur with equal speed. Such a physical body is impermanent; changes can be observed at any moment, and death can occur at any time. Those who frequently harbor resentment and suppress anger will have abnormal qi and blood circulation, leading to various blockages in the body, resulting in poor health.

Each person’s experience when fainting differs due to variations in the goodness or evil of their mind-ground, the perceptual capacity of the Manas, and the state of qi circulation, leading to different degrees of unconsciousness. Those with more good karma experience almost no suffering when they faint. Those with more bad karma or deep attachments, with their Manas clinging fiercely, struggle continuously even while unconscious, thus experiencing feelings of suffering. These sensations are perceptions of the consciousness. In the instant before consciousness truly vanishes, and as one approaches awakening, there remains some perceptual capacity. After consciousness completely disappears, the Manas continues to perceive. Each person’s degree of attachment in the Manas, nature of afflictions, and power of wisdom differ, leading to varied reactions. These different reactions result in distinct experiences of unconsciousness and different feelings upon the reappearance of consciousness. Whether or not a person practices cultivation leads to vastly different experiences and karmic retributions.

Why does pinching the Renzhong point (philtrum) revive someone? Because the Renzhong point is the junction of the Ren and Du meridians, a crucial point for the circulation of qi and blood throughout the body. When this point is stimulated, qi and blood flow smoothly, nourishing the supreme sense base. The six dusts can then transmit normally into the supreme sense base; when the sense bases and objects contact, the six consciousnesses arise and discern the six dusts. Through meditation, one can open the Ren and Du meridians, leading to excellent health. However, if this state cannot be maintained after opening, blockages may reappear in certain parts of the body, leading to illness.