Demonstrating that Consciousness is a Tool of the Mind through the Origin of Language

Before language arises, a current of energy must first be gathered in the elixir field (dantian). During this gathering process, although the energy resides within the elixir field, its field of influence manifests and radiates outside the body. Those with a refined meditative mind can perceive this energy field, as well as the flow of breath and energy. This includes the intensity of the breath and energy—whether it is gentle and calm, or fierce and agitated with anger. Emotions of joy, anger, sorrow, and happiness become apparent, and attitudes are partially revealed in advance. Combined with facial expressions, eye contact, body posture, and gestures, these elements enable an observant and perceptive person to anticipate what the individual is about to say and the nature of their intentions—whether virtuous or unwholesome—that is, the content of their thoughts. This transmission of wordless breath and energy, along with the expression of emotions, is entirely controlled by the mind faculty (manas), reflecting its emotional states. Of course, facial expressions can be feigned or disguised, but this is a deception orchestrated by the mind faculty, which dominates the consciousness and body consciousness.

When the energy in the elixir field has accumulated sufficiently, it moves upward through the body’s channels, traveling to the navel, chest, throat, and oral cavity. Upon converging with the teeth and tongue, language is produced. Those skilled in meditative absorption can feel a stream of energy flowing from the speaker’s mouth and perceive a vibrating energy radiating outward. The stronger the energy, the more confident, controlled, and compelling the speech, and the more it can captivate others. A person with an upright mind possesses abundant central energy (zhongqi), granting them great influence and appeal. Their sincerity is palpable, making them trustworthy—a result of their virtuous character (de).

Language is an intentional activity of consciousness, but it cannot be separated from body consciousness; together, they express emotions and intentions. Since the production of language requires the body and its internal energy and blood, body consciousness must participate. If the body is in a state of meditative absorption (samadhi) and body consciousness cannot arise, consciousness alone cannot generate language. However, the activity of consciousness arises only at the final stage of the energy flow. The flow of energy is controlled by the mind faculty. Before the flow begins, the mind faculty harbors an intention to express, prompting the energy to gather in the elixir field and then move to the oral cavity, where consciousness and body consciousness together produce language. This phenomenon indicates that the mind faculty first initiates a thought, first forms an intention, and first makes a decision, after which consciousness can arise to fulfill the mind faculty’s intent and choice. Thus, the physical, verbal, and mental actions (karma) performed by consciousness together with the five sense consciousnesses represent the mind faculty’s intention. However, this does not preclude the mind faculty from making decisions influenced by independent consciousness (manovijñana); the physical, verbal, and mental actions also contain the intentions of independent consciousness.