OK. I am reading the comments carefully and see a couple of improvements.
#1. “..The mind has to make contact with the nama loka then from the start of the very first pancadvaracitta, because every single memory (and defilement) is there.
That has to be done via the mana indriya as long as our gandhabba is in the physical body. ”
Three points of importance:
(i) Our gati/anusaya remains in the hadaya vatthu, the seat of the mind.
(ii) Our memories (nama gotta), kamma bija, bhava remain in the vinnana dhatu (or nama loka). Except for nama gotta, the other entities have energies (below the suddhatthaka stage).
(iii) all rupa above the suddhatthaka stage are in the rupa loka that we all are familiar with.
– So we need to be careful not to confuse memories as anusaya/gati.
#2. “One sees one’s favorite food. The sight is recognized and, immediately after, contact with san gati is also made, resulting in the arising of craving (in the form of raga cetasika).”
– To recognize the food, one must recall memories. Thus, the brain and the nama loka are involved in that process.
– But possible attachment to that food comes in the next step of comparing with one’s gati/anusaya. Per (i) above, those gati/anusaya remain with hadaya vatthu.
#3 We can roughly describe the time sequence in a cakkhudvara citta vithi as follows.
(i) Cakkhu vinnana captures the visual.
(ii) Sampaticchana matches the visual with memories.
(iii) Santirana compares with one’s gati/anusaya.
(iv) At the votthapana, the mind decides a particular action.
(v) That action is implemented with javana citta. Abhisankhara generation, kamma vinnana formation, speech, and bodily actions originate here.
(vi) If those javana cittas are strong, a “temporary bhavanga state” will prevail after those citta vithis end. But eventually, the bhavanga will return to the “natural bhavanga state.”
#4. “Anyway, the transmitter must be the mana indriya.”
– Yes. And that is a critical point. I thought I discussed this in more than one post.