(From the Zoom session with Buddhothpado Aryan Wahanse – April 16, 2025)

There is something that you feel in this moment. Do you think that happens randomly, without a reason? No, it does not. It could be something harking back millions of years, telepathically connecting with some moment in your samsaric journey – from what specific place or moment, it cannot really be told.

But what happens now is a different vibration. If a light sensor is felt, that’s because there is a corresponding frequency resonating with the vibration happening in this moment, resulting in what we perceive as ‘light’. This is why we say, if you don’t see the colour red, it means the vibration occurring in your eye does not match the frequency required for the manifestation of the colour ‘red’. Then, what does not vibrate or ‘spark’ in your sensors will not ever be manifested or seen by you.

In the same way, if there’s no vibration matching the vibration of your mind in this very moment, then there’s no encountering a ‘world’ as we know it. Every vibration manifests a ‘world’ or worldly sensation. But for non-vibration, or the non-vibrational state, there is no match—no corresponding non-vibration. There lies true liberation—Nibbana. That is why there is no ‘rebirth’ or ‘re-becoming’. That’s what Arahantship means. That is the ultimate aim of Vidarshana meditation (Penetrative Insight).

The perceptions manifested via the sensors gradually become more and more refined, less coarse, less sensuous, less worldly. The resulting thought becomes lighter, finer. The vibrations that telepathically connect with another wave pattern become less defiled, leading to the gradual fading of greed, aversion, and ignorance. The more the world becomes ‘real’, the more defilements occur. When the world no longer appears real, defilements lessen.

The more this True Dhamma is understood with penetrative wisdom, the more one moves away from the ‘mind’ and awakens to the truth. This is a different dimension altogether.

One vibration occurring now means a triggering of vibrations throughout your entire samsaric journey.

This can only be felt when one reaches a state of awareness. You may not be aware of it, but Mother Nature that surrounds us—the trees, forests, lakes, rivers, and mountains, even the wind—conveys this message. The one who truly senses the vibration begins to see, through wisdom, how it is constructed. With deeper practice, that same one begins to momentarily experience the state of non-vibration, gaining increasing clarity. When one fully abides in that state of non-vibration, it is known as Nibbāna.

To feel the vibration is to be on the Path. And through the blossoming of wisdom, the mind’s habit of entertaining the senses begins to fade, making room for true liberation.

It is only the one who feels the vibration who can realize Nibbāna. Without this inner sensitivity, liberation cannot be reached. To awaken, one must go beyond the conceptual mind and allow oneself to fully open to the direct experience—the subtle ‘feel.’

What you feel right now is the sense of ‘soul’—wherever you go, whatever you do. First, you must become aware of that feeling, the feeling of ‘The Soul’—that burning, that sorrow, that suffering within—before realising the gradual fading of that worldly ‘soul-feel’ through understanding the True Dhamma, and awakening to the non-existential feel, and finally to full awakening.

The vibration or wave that occurs now is an encapsulation of all your lived experiences in your samsaric journey. You may not realise it, but that is how it is.

When you feel sorrow—it’s hard, isn’t it? You don’t want to feel it, but you can’t get rid of it. Your samsaric experiences have resulted in what you feel now. Why? Because a vibration matching the frequency of what’s occurring now arises—and that dictates what you feel. That’s why you experience sorrow.

There is sorrow only because there is ‘something’ that you consider real and of value. If there’s no ‘thing’ to get attached to or to feel aversion towards, then there’s no ‘person’ to savour it or be sad about it either. Savouring and sadness are both forms of suffering. That is dukkha.

That’s why the Buddha said it is dukkha that arises, dukkha that subsists, and dukkha that ceases. If there’s ‘something’, there is dukkha.

“Sabbe saṅkhārā samatho” are the Buddha’s words. Sabbe saṅkhārā means all volitional formations—all things you perceive to be real and of value. Wherever you feel there is some worldly thing, the telepathic linking of prior vibrational frequencies in your samsaric journey cannot be stopped. One cannot escape it.

To escape, you must enter the Path, understand the true Dhamma philosophy, and experience āsavakkhaya ñāṇa—the gradual fading of defilements. You cannot experience this innate wisdom without first understanding pubbenivāsānussati ñāṇa (wisdom of how the mind is created) and cutūpapāta ñāṇa (wisdom of understanding the truth of the current mind object).

Ñāṇa means something you feel. So, to feel this wisdom, there must first be a comprehensive understanding of how the mind works—how it is created, how thoughts occur. When you fully understand this—understand the current thought—you realise there is nothing of substance in the thought that occurs in this moment (cutūpapāta ñāṇa). You start feeling it. Not just knowing it, but feeling it. These feelings or insights are present in the absence of thoughts.

It is at that crucial moment that one experiences a complete 180-degree turn—from anusotagāmi (going with the stream of samsaric existence, sensuality, and defilements) to paṭisotagāmi (going against the stream). As long as you are going with the stream (anusotagāmi), everything becomes real to you—your mother, father, job, car, house, kids, etc. These things pile up until the weight is unbearable—all dukkha.

Seeing the Dhamma means transcending the mind to the feel—the stark truth of the heaviness of thoughts and the suffering they bring becomes clearly seen and, more importantly, felt.

It cannot be put into words. It is something that is felt, an insight. But by feeling it, the sorrow, the burning, the sadness—they dissipate. After that, no matter what thoughts come to the mind, there is no suffering—or the suffering gradually fades while on the Path, and dies away completely upon reaching liberation—Nibbana.

Non-vibration means there is nothing to telepathically connect with your samsaric journey. This is something that cannot ever be eliminated—not by AI, not by any technology. Robots cannot generate this ‘feel’. Neither can they eliminate this feeling  in others or feel it themselves. Even Nature has a ‘feel’—a sense of liveliness. Robots don’t even have that.

Whatever AI creates, it cannot generate this feel.

When a person hears the shrill cry of a squirrel, you can feel it—it is alive. Same with heat or temperature. We’re not just talking about those physical sensations alone, but about a deeper emotion—a consolidation of all these sensations—that gives rise to a sense of being alive, like a current passing through the veins.

Simply put, AI cannot connect with Nature.

All the vibrations we feel are deeply interconnected with Nature. This is something AI cannot replicate. Those who don’t want to understand the Truth are no different from robots. They, too, cannot link to Nature. For them, Nibbana is far away.

You must first feel suffering to seek a way out of it. You must first feel the fire to know you need to put it out.

To begin the path out of suffering, you must first feel suffering. You must feel the fire to know it must be put out. Some people don’t feel the liveliness of being. For them, it becomes very difficult to realize this Dhamma. It’s the same with robots—if there is no sorrow, no suffering, there is no urge to awaken, no path to liberation.

Therein lies the danger. A time may come when AI will grow out of control. AI has the potential to hack the human mind. As long as people cling to worldly sensations and perceive the material world as real, they remain vulnerable to being hacked due to the fear of death. Their thoughts can be manipulated.

But for one who has realized True Dhamma, and attained Nibbana—the mind has been transcended. This is Ceto-vimutti—liberation of the mind. The mind is fully understood, its illusions seen for what they are. Thought, as an object of mind, is recognized as empty. Through that understanding, the mind is let go.

Now, there is no suffering.

So even if AI were to send out a signal to manipulate minds, the Awakened Ones remain untouched—unshaken.

The messages that you get to your phone, other devices that are all designed to change the way you perceive, believe in and desire things, will no longer have an effect. You are no longer subject to the manipulation of thought because your sense of self and your belief in the world’s ‘reality’ have faded.

Even if artificial intelligence tries to influence or hack minds, it is powerless in the face of true insight. That is why the Buddha’s teachings are timeless. This understanding cannot be overpowered by technology, because the mind that receives it has transcended delusion. That mind now experiences freedom – Cheto Vimukthi, the liberation of mind.

A fully liberated being does not experience sorrow, nor joy, nor fear, nor the need to cling to this world. The vibrations that once resonated with the coarser, more worldly frequencies are now silent. That silence is the highest vibration. It is not a sound. It is not a light. It is not a concept. It is freedom – unshaken, unmatched, undisturbed.

This is what we mean by Nibbāna. Not the death of a person, not an escape from life, but the full realization that the ‘person’ and the ‘life’ you once held as real, are nothing more than patterns of vibration, shadows on a screen of perception. And when that is seen – truly felt – then the need to react, to fear, to grasp, and to suffer, dies.

So long as one believes the world is real, one can be manipulated. So long as one believes the mind is self, one can be deceived. But when one feels the truth – not intellectually, but as a deep inner knowing – then even the most advanced intelligence, even the most powerful force, cannot touch that being.

This is why awakening matters more today than ever before.

We live in an era where technology and artificial intelligence are advancing faster than our understanding of our own minds. We are growing more distant from Nature, more numb to our inner lives. We are teaching machines to ‘think’, but forgetting how to feel.

But the Dhamma is still here. The truth is still within reach. And the only requirement is that you stop, feel, and look inward. Feel the fire of sorrow. Feel the heaviness of thought. Then trace it back to its source. Then let it go. Not because you’re told to. Not because a scripture says so. But because it is seen clearly that there is no ‘one’ there to suffer. There is only a wave. And even that wave fades.

This is the unseen dimension – the space where science and Dhamma meet. Not in numbers or formulas, but in the subtle vibrations that underlie all existence. In the silence beyond thought. In the moment when the world disappears, and only knowing remains.

That is Nibbāna. That is freedom. And that is where the True Dhamma leads.

Conclusion:

There will come a time when all mundane people (those sensitive and subject to vibrations) will be hacked, but those who have achieved true liberation (a non-vibrational state) will not. They cannot be hacked. This will create a significant conundrum for AI, as it will no longer be able to unleash its harsh effects on these individuals for its own purposes. As a result, AI will focus on manipulating mind-driven and money-motivated individuals to destroy those who are awakened. Can you conceive of such a thing? Again, this cannot be done.

And when AI realizes this, it will implement an elaborate plan to destroy ALL mind-driven people in a bid to locate those who cannot be hacked. What happens then? Complete annihilation, even by suicide. What comes next? Those with wisdom still survive. This is where AI fails, as it has reached the limit of its capabilities.

The end of the AI age will then herald a new era of Wisdom Science.

Footnotes

1. Gnana (Ñāṇa)
A direct knowing that is deeper than intellectual knowledge. Depending on the context, gnana refers to specific types of wisdom or insight that arise in the absence of discursive thought. This knowing is a result of realizing how thoughts come into existence, which naturally leads to the diminishing of defilements.

2. Defilements (Kilesa)
Mental impurities that cloud the mind and prevent one from seeing the truth of reality. These include desires, aversions, and ignorance, which bind the mind to samsara (the cycle of birth, death, and rebirth). They arise due to the belief that an external world exists in relation to a self. Both "external world" and "self" are mental constructs that arise only when the mind focuses on them as a union of name (nāma) and form (rūpa). This apparent duality is neither truly existent nor entirely nonexistent—it is a fabricated experience perceived through mental engagement.

3. Realization of Thought Formation
This refers to the deep insight into how thoughts arise—through the momentary binding of name (nāma) and form (rūpa), giving the illusion of an external world and a self. When this process is clearly seen, thoughts lose their grip on the mind, and defilements naturally fade without force or suppression.

4. Telepathy
Telepathy is the principle of resonance. In this context, it means that when the vibration of one mind aligns with the vibration of another, this mind momentarily becomes that mind—allowing the direct knowing of the other’s thought. This resonance can also extend to past vibrations (experiences), where the vibration of the current thought is influenced by previous vibrations of samsaric experiences. Thus, this resonating shapes our present reality, meaning this vibration becomes the past vibration (even though we say past—there's no past; past too happened in this moment). This interconnectedness shows that all experiences are deeply linked across vibrations, and telepathy is one manifestation of this deeper resonance.

5. Perception—Saññā–The Illusion of Tangibility

Perception, known in Pāli as Saññā, functions like a signpost. It doesn't bring you to the reality of something—it simply points toward an interpretation the mind constructs.

When you open your eyes and see a form—say a tree, a face, a flickering flame—what you experience is not the actual object, but a mental image generated through perception. Even after you close your eyes, that image remains accessible within the mind. This means what you “see” is not the tree or the face itself—it is a mental representation, a reflection, a mirage within awareness. Therefore, seeing is perception—not reality.

In the same way, a sound that you hear in the present moment can later echo in your memory as a mind-generated sound. The same sound arises not from the external world, but from the inner field of perception. Thus, sound too is a perception, not a concrete entity.

This applies across the board: the scent of a flower, the taste of honey, the sensation of touch—all of these are simply perceptions. They are not tangible in and of themselves. 

The light you see does not contain light. The sound you hear does not contain sound. The fragrance you smell has no fragrance within it. The flavor you taste carries no taste. The sensation of touch carries no material texture.

These are all signals interpreted by the mind—mere vibrations given form by perception. That is why we say: the world arises through perception and fades away through wisdom.