Observing the Mental Activities of Manas in the Hypnotic State

If a person's consciousness is very weak, its alerting and guiding effect on the manas (the seventh consciousness, or the discerning consciousness) is minimal. In such a state, if one is to be hypnotized, the manas becomes easily susceptible to the hypnotist's induction, causing the person to reveal all known secrets. However, if the manas itself is strong, possessing vigilance and firm willpower, it will not succumb to the hypnotist's induction and will safeguard the secrets within. There is a hypnosis case where the hypnotist, seeking to obtain a person's account password, exploited the individual's semi-comatose state—where the consciousness's resistance and discernment were extremely low—to hypnotize them. Simultaneously, a brainwave monitoring device was installed on the person's head to continuously capture brainwave information, translating the brainwaves into text to access the person's inner thoughts and secrets.

However, this individual possessed strong willpower and was prepared in advance. The hypnotist received truthful answers to trivial questions, but when it came to critical questions about the password, the person initially gave nonsensical answers and later refused to answer altogether. Nevertheless, inner thoughts still arose, so the instrument detected fluctuations in the person's brainwaves, with current signals flashing on the device, instantly translating the brainwaves into text. But when it came to the core password question, not only did the person refuse to answer, but they also deliberately discarded their thoughts, shutting down mental activity. Consequently, the brainwaves became blank and undetectable, and naturally, no text could be translated. Despite employing numerous methods, the hypnotist failed to extract the account password.

What can be observed from this phenomenon? During hypnosis, consciousness is extremely weak, capable only of minimal discernment. The five consciousnesses (visual, auditory, olfactory, gustatory, and tactile) are also weak, working alongside consciousness to perform slight discernment, conveying the meaning of the hypnotist's voice to the manas and transmitting bodily pain sensations to the manas. Initially, consciousness retains a faint capacity for thought and analysis. As the depth of unconsciousness increases, consciousness becomes progressively less lucid until it disappears. The sensory information (objects of the six senses) transmitted by the six consciousnesses becomes increasingly unclear, and the auxiliary function of thought and analysis ceases. At this point, the manas almost entirely relies on itself to confront the hypnotist's instructions.

When consciousness operates normally, the manas can heed the opinions and suggestions derived from conscious thought and analysis. Moreover, conscious thought largely revolves around the manas, meaning the manas essentially follows its own directives and adheres to its own ideas. Under hypnosis, the hypnotist's instructions replace the guidance and suggestions of consciousness. If the manas lacks firm resolve and is successfully hypnotized, it will obey the hypnotist's commands, candidly and unreservedly revealing inner secrets. The relationship between the manas and the six consciousnesses is that of master and servant. The six consciousnesses are responsible for observing and discerning the objects of the six senses, transmitting sensory information, obeying the manas's commands, and expressing the manas's thoughts and views through body, speech, and mind. When the six consciousnesses are very weak, the manas's thoughts and views cannot manifest, and many functions cannot be effectively exercised. Nevertheless, the manas can still perceive and discern the objects of the six senses and retains its own dominant thoughts.

After the six consciousnesses weaken or disappear, does the view of self (ātma-dṛṣṭi) still exist? Is this view of self the same as when the six consciousnesses are present? Does it become more apparent? In truth, the view of self belongs to the manas. Consciousness merely adheres to the manas's view of self and expresses it. In this case, the person was hypnotized, and the six consciousnesses weakened or vanished. Did the manas exhibit a strong view of self and self-attachment (ātma-grāha)? Indeed, it is the manas that consistently upholds the "self." Self-attachment arises from the view of self; without the view of self, there is no self-attachment. The manas's strong self-attachment precisely indicates its strong view of self.

How does speech arise? How do brainwaves arise? Why does speech fail when the body is weak? Why do brainwaves disappear when the body becomes extremely weak? Why does the manas, fearing the leakage of the password, extinguish thoughts, thereby causing brainwaves to vanish? Instrument measurements reveal that brainwaves precede vocalized speech. Vocalized speech is a function of consciousness, while brainwaves are entirely a manifestation of the manas having thoughts and ideas. Even without the six consciousnesses, the manas still engages in mental activity, producing brainwaves. As soon as the manas has a thought or idea, brainwaves fluctuate. Brainwaves are independent of consciousness. When the manas directly extinguishes its own thoughts, ceasing ideation, brainwaves cease.

If the body is not weak and possesses energy, a flow of qi (vital energy) is generated in the dantian (elixir field). When this qi ascends and reaches the root of the tongue, speech is produced. This indicates that the activity of consciousness is regulated and directed by the manas, revolving around it. When the manas does not wish to speak or express thoughts, there is no language or words. When the manas does not wish to engage the mind, brainwave fluctuations become calm. What does this demonstrate? It demonstrates that the manas is the master, the king, the sovereign; the six consciousnesses are the servants, the ministers. To catch the bandits, first catch the ringleader. Spiritual practice entails exerting effort upon the manas; transforming the manas is the true path.

Does the manas truly possess the mental factor (caitta) of thought (vitarka)? In the hypnotic state, brainwaves appear precisely because the manas has mental activity; without mental activity, there are no brainwaves. The desire to achieve a certain goal is the mental factor of desire (chanda). Does the manas possess the mental factor of desire? In the hypnotic state, the manas's intention to protect the inner secret, extinguishing thoughts—this very intention to protect is the mental factor of desire. Clearly discerning and decisively understanding sense objects is the mental factor of conviction (adhimokṣa). Does the manas possess the mental factor of conviction? In the hypnotic state, the manas clearly discerning the meaning of the hypnotist's words and understanding the hypnotist's purpose—this is the mental factor of conviction. The manas unwaveringly protecting the inner secret is the mental factor of concentration (samādhi). To protect the secret, shutting down mental thoughts, is the manas's mental factor of wisdom (prajñā). All defiled mental factors (kleśa-caitta) are also primarily centered on the manas. The defilements of consciousness merely revolve around the manas; they are insignificant, easily arising and easily ceasing. As long as the manas is free from defilements, consciousness naturally will not have defilements. How can servants do what the king forbids?

Consider also the wartime period. Communist Party members captured by the enemy endured severe torture and interrogation, suffering inhuman physical and mental torment. Those with strong willpower remained loyal to the organization unto death, never betraying or divulging secrets. Was this due to strong consciousness or strong manas? Does consciousness hold beliefs, or does the manas hold beliefs? Does hatred belong to consciousness or to the manas? All dharmas reside in the manas. The manas may intensely hate a person, yet outwardly use the six consciousnesses to disguise itself, appearing to like that person. However, a wise person can immediately perceive that deep down, it is hatred, not liking. In the hypnotic state, the dominant position of the manas and its mental factors were clearly observable; the functional role of the manas is of paramount importance.