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 (mind root) is minimal. In such a state, if hypnotized, the manas becomes easily susceptible to the hypnotist's induction, causing the person to reveal all known secrets. Conversely, if the manas itself is strong, possesses vigilance, and has firm willpower, it will not be swayed by the hypnotist's induction and can safeguard the secrets within. There was a hypnosis case where a 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 these brainwaves into textual data to uncover the person's inner thoughts and secrets.

However, this individual possessed strong willpower and was prepared. The hypnotist asked innocuous questions, to which the person answered truthfully. When crucial questions about the password arose, the person initially gave nonsensical answers and later refused to answer altogether. Nevertheless, inner thoughts still existed, so the instrument displayed fluctuations in the person's brainwaves, with current signals flashing and instantly translating the brainwaves into text. But when it came to the core password question, the person not only refused to answer but also discarded their thoughts, shutting down mental activity. As a result, the brainwaves went blank and could not be displayed, nor could any text be translated. Despite employing numerous methods, the hypnotist failed to extract the account password from this person.

What can be observed from this phenomenon? During hypnosis, consciousness is extremely weak, capable only of minor discernment. The five consciousnesses (related to the senses) are also feeble, 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 still retained faint analytical functions, but as the depth of unconsciousness increased, consciousness became progressively less lucid until it vanished. The sensory information transmitted by the six consciousnesses grew increasingly indistinct, and the auxiliary function of analytical thinking disappeared. At this point, the manas was almost entirely left to face the hypnotist's instructions alone.

When consciousness operates normally, the manas can heed the opinions and suggestions derived from conscious analysis, while conscious thinking largely revolves around the manas. Thus, what the manas obeys is essentially its own directives, following its own thoughts. During hypnosis, the hypnotist's instructions replace the guidance and suggestions of consciousness. If the manas lacks firm willpower 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 sensory objects (six dusts), 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 weak, the manas's thoughts and views cannot manifest, and many functions cannot be effectively exercised. Nevertheless, the manas can still perceive and discern sensory objects 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? Is it more pronounced? In truth, the view of self belongs to the manas; consciousness merely adheres to and expresses the manas's view of self. In this case, the hypnotized person's six consciousnesses were weak or absent—did the manas exhibit a strong view of self and self-attachment? Indeed, it is the manas that constantly upholds the sense of "I." Self-attachment (ātma-grāha) 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 powerful view of self.

How does language arise? How do brainwaves emerge? Why does physical weakness lead to an inability to speak? Why do brainwaves vanish when the body becomes extremely weak? Why does the manas, fearing the disclosure of a password, eliminate thoughts, thereby causing brainwaves to disappear? Instrument measurements reveal that brainwaves precede vocalized language. Vocalized language is a function of consciousness, whereas brainwaves are entirely a manifestation of the manas having thoughts and ideas. Even without the six consciousnesses, the manas still engages in mental activity and produces brainwaves. As soon as the manas generates thoughts, brainwave fluctuations occur. Brainwaves are unrelated to consciousness; the manas directly extinguishes its own thoughts, and without thoughts, brainwaves cease.

If the body is not weak but has energy, a flow of qi (vital energy) is generated in the dantian (energy center). When this qi ascends to the root of the tongue, speech is produced. This indicates that conscious activity is regulated and directed by the manas, revolving around it. When the manas does not wish to speak or express thoughts, there are no words or language. When the manas does not wish to engage the mind, brainwave fluctuations become calm. What does this demonstrate? It shows that the manas is the master, the king, the sovereign, while the six consciousnesses are servants, subjects. To capture rebels, one must first seize the leader; spiritual practice requires exerting effort on the manas. Transforming the manas is the true path.

Does the manas possess the mental factor (caitta) of thought (vitarka)? In the hypnotic state, brainwaves appear 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 caitta). Does the manas possess this? In hypnosis, the manas extinguishes thoughts to protect inner secrets—this intention to protect is the mental factor of desire. Clearly comprehending and decisively understanding sensory objects is the mental factor of conviction (adhimokṣa caitta). Does the manas possess this? In hypnosis, the manas clearly comprehends the meaning of the hypnotist's words and understands the hypnotist's purpose—this is the mental factor of conviction. The manas's unwavering protection of inner secrets is the mental factor of concentration (samādhi caitta). To protect secrets, extinguishing thoughts within is the mental factor of wisdom (prajñā caitta) of the manas. All afflictive mental factors (kleśa caittas) are also primarily centered on the manas. The afflictions of consciousness merely revolve around the manas; they are inconsequential, easily arising and ceasing. As long as the manas is free from afflictions, consciousness naturally will not be afflicted. How can servants act if the king forbids it?

Consider also wartime scenarios: Communist Party members captured by the enemy endure severe torture and interrogation, suffering inhuman physical and mental torment. Those with strong willpower never betray or reveal organizational secrets, even unto death. Is this the strength of consciousness or the strength of the manas? Does consciousness hold beliefs, or does the manas? Does hatred belong to consciousness or the manas? All dharmas (phenomena) reside in the manas. The manas may intensely hate someone, yet externally use the six consciousnesses to disguise itself, appearing to like that person. However, a wise person can immediately perceive that the underlying essence is hatred, not affection. The hypnotic state clearly reveals the dominant position of the manas and its mental factors. The functional role of the manas is of paramount importance.