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[Music] Have you ever felt like there's someone else in your head, someone who judges, criticizes, and tells you you're not good enough? And then you believe that voice, only to find out that very voice creates all your suffering. What if I told you that voice isn't truly you? Hello and welcome to Hack Dharma Podcast, a space where we hack the mind to escape the matrix of self, together. I'm Kong. >> And I'm Mint. For those listening for the first time, don't forget to like, subscribe, and hit the notification bell so you don't miss out on the great content we've carefully prepared for you. >> Yes, today we're going to discuss a topic I believe will resonate with many. It's about the voice in our heads that dictates our lives, leading to suffering we create unknowingly. I was inspired to discuss this by a clip I heard from a respected monk. He is Venerable Ajahn Ekavī Mahāyāna, or as many might know him, Ajahn Ann. He had a conversation with Woody FM on the Woody FM channel, which was very profound and touching. >> Oh, I think I've seen that clip before. He's a very modern and approachable monk, but at the same time, his teachings are incredibly sharp and surprisingly profound. >> Exactly, Mint. What's very interesting is his background before ordaining for 15 years. He was a musician, playing in nightclubs during a prosperous era. >> Wow, from a rock musician to the path of Dharma. Just hearing about the turning point is fascinating, Kong. What made someone living that kind of life decide to turn inward so drastically? >> That's the point. He shared that playing music was fun; it satisfied the ego and coolness of that era. But deep down, it didn't answer life's important questions. Until he traveled to study in England, pursuing international development, hoping to find a complete answer from the Western world to return and develop our society. But in the end, he discovered that there were no true answers out there. >> It's like a journey to the ends of the earth, only to find that what you were truly seeking was within yourself all along, is that right? >> Exactly, Mint. Upon returning to Thailand feeling lost, it became the starting point for him to try a meditation course as a volunteer. And something clicked. He told me a sentence that I really liked: "Don't go to study Buddhism with experience; just go and be there without knowing anything beforehand." He went in without knowing anything at all. He didn't know what the five aggregates were, nor did he know if every temple taught the same thing. >> That's a very challenging concept, isn't it? Because most people think we need to read and learn a lot before we can start practicing. But this approach is like telling us to put down all the books and use our bodies and minds as a direct laboratory. >> Yes, and that leads to the core of what we're discussing today. Ajahn Ann has a very interesting definition of Buddhism. He says Buddhism is the science that helps us see that we've actually misunderstood our own existence. It's about helping us peel off the layers of beliefs we've superimposed on ourselves, to the point where we get stuck in them. >> Layers of belief. Can you give an example of what that looks like in our daily lives? >> Of course, Mint. Try to imagine this: when we wake up, we're one person. When we go to work, we put on the role of a boss or an employee, another person. When we're with friends, we're different. With a partner, we're different. These layers are what we put on ourselves, and we believe wholeheartedly, "I am a capable boss," "I am a good friend," "I am a bad child." When something affects these layers, like being criticized at work, we immediately suffer because we feel our identity is attacked, even though it's just a role we're playing. >> I understand. It's like a character in a game that we get so invested in, we forget we're just the player watching from outside the screen. When the character gets hurt, we hurt too. >> That's a very vivid comparison, Mint. And Ajahn Ann points out that the true function of Buddhism isn't to add new layers, like "I am a good meditator." Instead, it's about gradually removing each layer to discover our true nature, which is not conditioned by those beliefs. And the key tool for removing these layers is understanding the five aggregates, which are like a manual for how our body and mind work. >> We've reached an important topic. The five aggregates are terms we hear often, but I admit they are among the most difficult things for many to understand, Kong. >> It's not strange at all. Even Woody admitted it took him years to understand it. Ajahn Ann said he didn't start by learning; he started by truly seeing how it works, and then he came back to understand it through theory. This makes it much more sensible, like visiting Tokyo and then reading the travel guide. It's a completely different understanding. >> That's very interesting. So, the heart of it isn't memorization, but returning to observe our direct experience, right? Mint, this might be a good starting point to hack the voice in our heads. >> Exactly, Mint. The starting point for hacking is right here. It's about shifting from believing everything that pops into our heads to observing how it works, like a scientist watching reactions in the laboratory of our own minds. Ajahn Ann explained the five aggregates very vividly. He said to imagine our lives, if we break them down into the simplest components, there are only two things: body and mind. >> Body and mind. That's basic, easy to understand. >> Yes. In Buddhist terms, the body is called "rūpa," the form aggregate. This is the first part of the five aggregates. It's our entire physical body, including everything that is material, visible, tangible, and perceivable through our five senses: sight, sound, smell, taste, and touch – hot, cold, soft, hard. All of this is form. It's like the first gate that receives information from the outside world. >> Okay, so form is everything material and what our senses can perceive. >> Exactly, Mint. Once form is encountered, the second stage that immediately functions is "vedanā," feeling. Ajahn Ann emphasized that vedanā here doesn't mean pity, like how we use it. It's the feeling that arises immediately upon perceiving that form. It has only three options: pleasant feeling (sukha vedanā), unpleasant feeling (dukkha vedanā), or neutral feeling (adukkhamasukha vedanā). >> Oh, it's like an automatic reaction, isn't it, Kong? When we see a beautiful flower, form is perceived, and we immediately feel liking, vedanā. When we smell something bad, form is perceived, and we immediately feel disliking, vedanā, right, Kong? >> Precisely, Mint. It's like an automatic fork in the road, and it happens very quickly. Once there's form and feeling, the third one follows closely: "saññā," perception. This also doesn't mean a promise, like we use it. Saññā here means recognition, knowing. It's the data bank in our brain that tells us what that thing we just saw is. >> Is it like an AI in our head that labels everything? For example, seeing a round red object, form is perceived, we feel liking, vedanā, and then a voice in our head says, "This is an apple," saññā, like that? >> Exactly. It's saññā that says, "This is an apple," "This is a rose," "This is Mint's voice," "This is an insult." It's retrieving old data we've stored and labeling what's happening right now, including bringing up related old memories. For instance, upon seeing an apple, a memory of visiting an apple orchard with an ex-girlfriend might pop up. This is also the function of saññā. >> Wow, they work in complex, overlapping ways. Just seeing one thing can trigger three mechanisms simultaneously. >> And it doesn't end there, Mint. Because the fourth one is the star of today's show: "saṅkhāra," mental formations. This saṅkhāra aggregate is the voice in our head we've been talking about. Ajahn Ann explained that saṅkhāra is fabrication. It's the process where our mind takes the data from form, feeling, and perception, mixes them together, and creates new stories, thoughts, and emotions. >> Fabrication is like a chef cooking, right? Taking ingredients – form, feeling, perception – adding seasonings like opinions, beliefs, past experiences, and stir-frying them into a new dish, emotions, stories. >> Brilliant, Mint! That's the best explanation. Imagine Mint walking and seeing an old friend. Form is perceived, a pleasant feeling arises, vedanā. You remember this person borrowed money and hasn't returned it, saññā. Now, saṅkhāra starts working. It begins to fabricate thoughts: "Oh, this person again? Why haven't they returned the money yet? They're so irresponsible. They're terrible." These thoughts are saṅkhāra, and they create feelings of resentment, anger, irritation in our hearts, even though initially, we just felt happy to see a friend. Do you see the process? >> I see it clearly, Kong. From raw data, it can become a long drama in our heads. And what about the last aggregate, Kong? What is consciousness? >> The last one is "viññāṇa," consciousness. In Buddhism, viññāṇa refers to awareness or consciousness. It's what functions to perceive all experiences arising from the first four aggregates, like a screen displaying all the stories fabricated by saṅkhāra for us to see. So, we perceive that "I am angry at this friend." The entire experience is complete when consciousness perceives it. >> So, to summarize, something impacts us, we feel liking, disliking, or neutral – vedanā. We remember what it is – saññā. We process it into stories – saṅkhāra. And then we perceive that story as our experience – viññāṇa. Is that correct, Kong? >> That's completely correct, Mint. In Woody's clip, he did a live exercise with Ajahn Ann, which was very interesting. For example, when Woody said he was thirsty and drank water, Ajahn Ann broke it down: the water entering the mouth, form; the pleasant feeling of drinking, vedanā; knowing it's water, saññā; thinking, "Ah, I'm not thirsty anymore, what should I talk about next?" saṅkhāra. All of this is the experience of drinking water, perceived by consciousness. >> Looking at it this way, it's as if our lives, every moment, are the work of these five aggregates all the time. It's so automatic that we never see the transitions. We only see the final results: the suffering or happiness that arises. >> Yes, and that's the heart of hacking: practicing to see those transitions in time, especially the transition between saññā and saṅkhāra. Because that's where all the stories are created. If we see the raw data, "These are Mom's words," saññā, and we can stop there without letting saṅkhāra fabricate further, "Mom never understands me. Why does she have to say that? I'm so angry," then we can cut off the cycle of suffering immensely. >> It sounds easy, but it's very difficult in real life, Kong, especially when strong emotions are involved. Like for people suffering from depression or panic attacks. Did Ajahn Ann offer any advice on this? He spoke about this very well. He said that for those with depression or past trauma, this process works especially intensely. The slightest stimulus, form, leads to a very strong unpleasant feeling, vedanā, which then automatically pulls up terrible memories, saññā. And the fabrication mechanism, saṅkhāra, works intensely, creating repetitive thoughts: "I'm bad. No one loves me." Until all consciousness, viññāṇa, is colored by that atmosphere of suffering, and they identify with this phenomenon, thinking, "This is me." They don't think, "This is happening to me," but "This is me." >> When he explains it like this, it becomes clear why it's so difficult to escape those feelings. It's not just thoughts; it's becoming one with that suffering. So, seeing the process of the five aggregates is like creating distance between us and that phenomenon, allowing us to step back and become just an observer, right? >> That's a very good question, Mint. Because this is where the practical application comes in. For those who still feel that looking directly at fear is too frightening, the Buddha gave us one simple yet powerful tool: the breath. >> The breath? How can it help with intense fear? It sounds very basic, Kong. >> It's basic, but it's the most important foundation, Mint. Observe this: every time we feel fear, we are not present. Our mind jumps to the future that hasn't arrived yet, like, "What if something bad happens?" Or it goes back to the painful past, "It's bound to happen again." But the breath is here, now, in this present moment. >> That's true. When we're very scared, our mind wanders far away; it never stays still. >> Yes. Therefore, the simplest technique to hack the fear program is to bring our awareness back to our base camp: our body and the breath in the present moment. Whenever you feel fear starting to build, don't try to find a solution, don't try to fight it. Just try this: take a deep breath in, and exhale slowly. Bring all your feelings back to the tip of your nose where the breath touches, or to your belly where it rises and falls. Just do that first. >> Just being aware of the breath, without doing anything about the fear? >> Exactly. Just being aware, Mint. Because just being aware is not giving it energy. Fear is like a child crying and fussing. If we scold it, hit it, or force it to stop, it will cry louder. But if we just sit beside it quietly, acknowledging that they are crying, but not joining in, not pampering them excessively, not scolding them, just sitting with them peacefully for a while, that child will gradually stop crying on their own. Fear is the same. >> Oh, that comparison is so vivid, Kong. We don't have to fight it; we just acknowledge its existence with a neutral heart, like an adult who understands a child. >> Exactly, Mint. When we stay with the feeling of fear with a neutral breath for a while, we will begin to see one truth: fear is not constant. It's like a wave in the sea; it crashes in strongly, and then it gradually dissolves. No wave stays forever. When we see this state of arising and passing away for ourselves often, the mind will begin to learn: "Oh, this fear is temporary. There's nothing to be afraid of." >> This is seeing things as they truly are, or wisdom, right? >> That's the beginning of wisdom. And when we establish ourselves with the breath, there's another very powerful tool to transform the energy of fear into positive energy: compassion. >> Compassion, like the loving-kindness meditation we often chant? >> Yes, but not just chanting, but truly generating the feeling of compassion in our hearts. The Buddha taught that a mind filled with compassion has no room for fear to reside. It's like a room brightly lit; shadows disappear instantly. Think about it, Mint: we fear what we don't understand, but we never fear what we love and wish well for, right? >> True. I've never thought of it from that perspective. >> Therefore, when you fear something, try to shift your mind's mode from defense to outward projection. For example, if you fear ghosts in a dark room, instead of sitting there trembling, try to extend compassion to them. Say, "Whoever you are, wherever you are, whatever suffering you may have, may you be happy. May you be free from suffering." Just changing the thought from "I fear them" to "I wish them well" will instantly change the energy in your heart. >> It sounds like changing an enemy into a friend. >> Exactly. Because when our heart is filled with love and good wishes, light will arise within us, and that light will drive away the darkness. In the time of the Buddha, there was a monk named Upasena who was bitten by a snake and was about to die. But his mind was very calm; there was no fear at all. He told the other monks before passing away, "What the snake bit was the body, not the mind. This mind was not bitten." This is a state of mind that is completely beyond fear, because he saw that this body is not ours, so fear could not harm him. >> That's amazing, Kong. But that's the level of an Arhat. For ordinary people like us, practicing loving-kindness towards what we fear is the first practical step. >> Yes, Mint. And this kind of practice is directly purifying karma arising from fear. Because every time we transform fear into compassion, we are cutting off the cycle of creating new karma from darkness and erasing the old energy created by ignorance. Old karma that binds us to fear will gradually loosen because we stop fueling it. >> Mint, I'm starting to see that practicing mindfulness of the breath and extending compassion are not just temporary techniques to calm the mind. They are tools to resolve the karmic programs embedded in our minds for a very long time. But I still have a question, Kong. What if some fears are very deeply ingrained, coming from painful past traumas that we can't forget? Can we really manage them with just the breath and compassion? >> That's absolutely right, Mint. The beautiful metaphor is very clear. We might manifest money, fame, or love successfully, but if our inner self is still filled with fear, insecurity, or a sense of lack, what we attract will become new chains, binding us even tighter. Buddhism doesn't deny creation, but it teaches us to first understand the blueprint of our minds. Just like what Musk talks about with AI. Before creating something great, we must first know the fundamental nature of life and all things, and what laws they operate under. >> And Ajahn Ann connects this to the natural law in Buddhism called the three characteristics, right, Kong? It's another popular term we hear often, but it still feels difficult to grasp. >> Yes. And he explains it in the context of AI and the modern era in an amazing way. He says whether it's AI, nature, or consciousness, all are subject to the same laws: the three characteristics, which consist of three points: dukkha, anicca, and anattā. Let's break them down one by one. The first point, dukkha, literally translated as suffering, is often misunderstood by most people as just mental suffering. But in the context of the three characteristics, it's deeper. It means a state that cannot remain in its original condition. Everything in this universe is constantly decaying and disintegrating. >> It's like our mobile phones. Even if we leave them untouched, the battery degrades every day, the device gets older every day, is that what you mean, Kong? >> Exactly. That's the meaning of dukkha. Everything has its own expiration date. Relationships that were once good may fade. A body that was once strong will age and get sick over time. Even AI, which we think is immortal, is actually breaking down at the code and data level all the time. New data constantly replaces old data. This is the state of dukkha, the fundamental law of everything. >> Understanding it this way makes it easier to let go, doesn't it? Because we'll stop expecting everything to stay with us forever. >> Exactly. And it will automatically lead to the second point: anicca, meaning impermanence or change. When everything cannot remain in its original condition (dukkha), the result is that it must constantly change. Anicca: nothing is still, not even for a second. Ajahn Ann's example of AI is very clear. He says people often think AI only emerged when ChatGPT was launched, but that's not true. It's a process that has been gradually evolving and changing for 10 years. It's the result of all of us helping to feed it data every day. It's constantly changing and evolving. >> It's like ourselves. The cells in our bodies are constantly arising, passing away, and changing. Our thoughts and feelings from an hour ago are not the same as now. Everything is a continuous flow moving forward. >> Yes. And when we see that everything is constantly changing, we will understand the final, most profound point: anattā, meaning no-self or no true essence. Because when everything is formed from components that are constantly changing, there is nothing that has an inherent essence or self of its own. >> This is very profound, Kong. Can you elaborate a bit? >> Ajahn Ann compares it to an iPhone. We call this thing an iPhone. But if we take it apart, we find a screen, a battery, a chip, a camera, memory. There is no single part called "iPhone." The word "iPhone" is just a name we've invented for a group of components working together. If we remove the battery, is it still a complete iPhone? If we pile all the parts separately, the "iPhone" disappears instantly. >> Ah, I understand. We are the same, aren't we? What we call "I" or "Mint" is actually just a temporary combination of the five aggregates: form, feeling, perception, mental formations, and consciousness, working together. There is no true, inherent "Mint" within. >> Exactly. And this is the most powerful hack, Mint. When we see that the self we've clung to our entire lives is actually just a process of constantly changing components, we will stop protecting this self, stop carrying this ego. When someone insults us, we will see it as just sound, form impacting our ears, and saṅkhāra fabricating stories. But we don't have to believe those stories because the "self" that is being affected doesn't truly exist in the first place. >> It's like waking up from a dream. All along, we thought we were a character in a dream experiencing various events, but when we wake up, we realize it was all just something the mind created. >> Exactly. Once we wake up, we can laugh at the suffering we carried in the dream. This awakening is even more important in this era where we are constantly bombarded with information through social media. Ajahn Ann also points this out very interestingly. He says social media is designed to capture us unknowingly. >> Capture us unknowingly? What does that mean? >> It means the algorithm is designed to capture our vedanā, Mint. It watches what content we react to with liking or disliking and then feeds us more of that repeatedly to keep us engaged for as long as possible. It's us seeking short, easy, but false happiness, unaware that we are being controlled by the system. We scroll through the feed endlessly, hoping to find happiness, but what we find are small doses of happiness given as rewards to keep us addicted endlessly. >> What's scarier is that it doesn't just feed happiness, Kong. It also creates echo chambers, right, Kong? >> That point is very dangerous. Increased connectivity in the online world, instead of making us understand each other better, makes us more alienated from those who are different from us. We each live in our own reality created by the algorithm and believe it to be the absolute truth, leading to endless conflict because everyone has different data sets. The Buddha spoke of such an era as an era of decline, with propaganda and the proclamation of falsehoods until people can no longer distinguish. >> It sounds exactly like the current world. With deepfakes and AI, we increasingly don't know what's real and what's fake. As individuals, how do we cope with this massive influx of information, Kong? >> That's the most important question of this era, Mint. Since we cannot control the external waves of information, the only thing we can do is build internal dams and filters in our minds to strengthen them. This brings us back to the same topic we discussed: practicing mindfulness, creating a stable anchor in our minds. When our mind has a stable anchor, even if a million pieces of information flow in, we will have the awareness to know, "Ah, this is information that makes my emotions turbulent." "Ah, this is a thought that saṅkhāra is fabricating to make me angry." We can choose whether to engage with it or not, instead of being automatically sucked into it. >> It's like having an antivirus program in our minds that scans and alerts us before viruses or junk data can corrupt our system, right? >> Exactly. Practicing mindfulness is like constantly updating the virus database so our program stays current. But at the same time, to survive in this complex world, just having a shield for ourselves might not be enough. We need to build collective immunity in the spiritual realm, which is to create a community of good friends who support and exchange correct understanding with each other. This connects to another amazing project that Ajahn Ann is involved in. >> What project is that, Kong? >> It's a project called the Pali-Sanskrit International Monastic Exchange Project. It's a project stemming from the intention of His Holiness the Dalai Lama. He visited Thailand decades ago and met two respected elders: His Holiness the Supreme Patriarch and Venerable Buddhadasa Bhikkhu. He was very impressed and told the Tibetans, "We must learn more from the Theravada tradition." >> Wow, that's a grand story. How does this project continue that intention? In the past, exchanges were often academic. But this project aims to go deeper, to exchange at the level of direct experience and practice culture. They select monks from three countries: Thailand and Sri Lanka, which are Theravada traditions, and Tibetan monks residing in South India. They will live and learn together. For example, they bring Thai and Sri Lankan monks to live in a Tibetan monastery in South India for months to see how they live, how they learn, how they practice, and why their form of Buddhism remains strong and flourishing. Then they bring the entire delegation to Thailand to observe our practices. >> That's amazing. This is truly breaking down echo chambers. Instead of saying, "My way is the best," it's about opening our hearts to learn the beauty in others' ways to see a larger picture of Dharma. >> Yes, exactly, Mint. The heart of it is to build understanding and companionship on the path of practice. Ajahn Ann shared that what happens is that monks from different traditions and cultures sit and talk, sharing their experiences. "Our teachers taught us this, we followed them this way," and they see that even though the methods or approaches may differ according to social and cultural contexts, the core essence that all traditions speak of is the same: moving towards the eradication of misunderstanding about the self. >> It's like Mount Fuji. No matter which path we take, west, east, north, or south, everyone will eventually meet at the same summit. >> Exactly. Seeing this complements each other and makes Buddhism stronger overall, not divided or competitive. I think this is a very important light in an era filled with conflict. It shows that coexistence with understanding is truly possible. >> And with Ajahn Ann being so closely involved with many virtuous and accomplished teachers, has he ever shared an experience that made him feel, "This is it, this path is truly the right one"? >> Yes, and it's a story I consider the most powerful climax of that conversation. It's about the final moments of a highly respected teacher, Luang Por Kham-ian Suwannano. Ajahn Ann said he wasn't a close disciple directly, but due to certain circumstances, he had the opportunity to be part of the team caring for Luang Por in the final stages of his life. >> Just hearing that gives me a sense of something powerful. >> Luang Por Kham-ian was ill with lymphoma. Ajahn Ann recounted seeing an old man whose body was in immense pain, suffering terribly, but his eyes showed no worry. He still smiled at everyone who cared for him. Until the very last day, when he knew he was about to depart. The last thing he did was gather his remaining strength, stand up, and tell the monks caring for him, "Please let Luang Por depart. Please let Luang Por die." In his final moments, he defecated and urinated, cleansing his body himself, as if to manage all his burdens to avoid being a burden to others. Then he returned to bed and wrote a final message to the monks caring for him: "Please let Luang Por depart. Please let Luang Por die." >> That gives me goosebumps. >> Then he raised his hands, bowed, thanked every monk who had cared for him, lay down peacefully, and passed away in front of everyone. Ajahn Ann said he had never seen someone die before. And witnessing a respected teacher face death so peacefully, without disturbance, and filled with compassion for others until his last breath, was a life-changing sight. It made him feel that if practice can free someone to this extent, it's truly worth doing. It was direct proof that Dharma can truly change people's hearts. >> That's a truly beautiful and perfect story, Kong. It's the culmination of everything we've discussed. Practicing to shed the self, to be free from the voice in our heads. Ultimately, the result is that we can face life's most frightening reality, like death, with a calm, peaceful, and truly free heart. >> Yes, Mint. Luang Por Kham-ian's story is the most powerful conclusion. It shows us that the ultimate goal of all practice is not just to live a better life, but to die a better death. To depart peacefully, freely, and without burdening those left behind, physically or mentally, which is something money or worldly success cannot provide. >> True. Hearing this story has changed my perspective on what "success in life" means. In the past, we might have measured it by who has more assets or a higher position. But ultimately, what truly proves the value of a life might be just the last moment of consciousness before we leave this world. >> That's very insightful, Mint. And it makes us reflect on the value of observing the voice in our heads every day. Because every time we catch a fabricated thought, every time we can step back and be an observer of our own emotions, it's like a dress rehearsal for life's final test. We're not practicing to await a grand enlightenment, but to be free from the small sufferings of each moment. >> If we practice like this continuously, from small freedoms, it will gradually accumulate into great freedom on the final day, won't it? >> Exactly. It's a journey of accumulation, step by step, with no shortcuts. And I believe the conversation between Woody and Ajahn Ann has provided a very clear map and compass for all of us who are on this path, whether you call yourself a Buddhist or not. The essence of understanding ourselves, being aware of the voices in our heads that are not us, and practicing to be free from the suffering we create ourselves, is universal and can be applied by anyone. >> That's an excellent summary, Kong. Today, we've journeyed from questioning life with a former musician to discovering that the answers aren't in the external world. We've learned about the important tool of the five aggregates, which are like a manual for the body and mind. We've understood natural laws like the three characteristics through the lens of the modern world, and finally, we've seen the most beautiful picture of freedom from all bonds through Luang Por Kham-ian's story. >> Yes, it was a truly comprehensive conversation. And we hope that all the stories Hack Dharma has broken down and shared today will be beneficial and inspiring to all our listeners, encouraging us to dare to truly listen to the voices in our heads, not to believe them, but to understand them and transcend them towards true freedom in the end. >> For anyone who has listened this far and felt a click or has an experience they'd like to share, don't forget to comment below. We read every comment and are always happy to see our community grow through mutual exchange and learning. >> But do you know, Mint, there's another point from Ajahn Ann's story that I think truly reflects the identity and heart of Hack Dharma? >> Which point is that, Kong? >> It's about the International Monastic Exchange Project. He mentioned bringing monks from the Theravada tradition, like ours in Thailand, to live with Tibetan monks and discovering that even though their lifestyles, languages, cultures, and even the details of their practices differ, deep down, the core they all speak of is the same: moving towards the cessation of suffering and the eradication of the self. >> Hmm, that's true. It's about transcending the shell to reach the universal core. >> Exactly. And this is what Hack Dharma has been trying to do all along, Mint. We don't claim one path is the best or the only correct one. Instead, we act like a librarian, collecting methods of mental training from all over the world, whether it's Vipassanā as we're familiar with, the Advaita Vedanta philosophy of Hinduism that speaks of non-duality, the Zen way that emphasizes simplicity and present-moment awareness, or even modern sciences like Mindfulness, which Western science accepts. >> It's like when we talked about the map of mental training, right? We show where each method is on the map and where it leads us, so listeners can choose the path that suits their temperament. >> Exactly. Our channel's principle is not to cling to any single tradition but to gather all methods for comparison. Because we believe truth is one, but the paths to reach that truth can be many, like climbing the same mountain. Some might prefer a steep but direct and fast path. Some might prefer a longer but safer path where they can enjoy the scenery along the way. No path is right or wrong, as long as our ultimate destination is the same summit. >> And Ajahn Ann's words powerfully confirm this principle. Even within Buddhism, with extreme cultural differences between Theravada and Tibetan traditions, the heart is ultimately one. >> Yes. It makes us more confident in Hack Dharma's approach. That by using AI to break down complex information, updating teachings into easily understandable language, and creating a community for exchange without division or labeling one tradition as superior to another, this is the correct and essential direction for the modern world, which is full of information but lacks the wisdom to connect it. >> Therefore, listeners of Hack Dharma can open their minds to learn from every clip we present, right? Regardless of whether the topic comes from Zen, Vipassanā, or Yoga philosophy, because ultimately, all stories are pointing to the same moon. >> Exactly, Mint. Don't cling to the finger pointing; follow the finger to see the moon of true freedom, which is the shared goal of all of us. >> And for listeners who love the moon Kong spoke of and want to help this moonlight shine on, we have simple ways to support the team, right? >> Yes. If you enjoy good content like this and want to be part of our journey, you can easily support the team by buying them a coffee. Just click the Super Thanks button below this video or subscribe to the Hack Dharma channel to encourage the team to continue hacking great content to share in future episodes. Every support truly means a lot to us. >> Today, I must thank you very much, Kong, for decoding this profound conversation that has changed my perspective on life. >> Always my pleasure, Mint. And most importantly, I must thank Venerable Ajahn Ekavī Mahāyāna and Woody for the conversation that has been a lamp illuminating our path. And of course, thank you to all listeners who have journeyed with us in hacking the mind until the end of this episode. For today, >> Hello. >> Hello.