{"id":9638,"date":"2022-04-21T16:52:07","date_gmt":"2022-04-21T16:52:07","guid":{"rendered":"https:\/\/sumedharama.pt\/?page_id=9638"},"modified":"2025-05-15T15:05:03","modified_gmt":"2025-05-15T15:05:03","slug":"artigo-o-incondicionado","status":"publish","type":"page","link":"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-o-incondicionado\/","title":{"rendered":"The Unconditioned"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-small-visibility fusion-no-large-visibility fusion-sticky-container fusion-custom-z-index\" style=\"--awb-background-position:center top;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-z-index:9999;--awb-padding-top:0px;--awb-padding-bottom:0px;--awb-padding-left:6px;--awb-padding-bottom-medium:0px;--awb-padding-left-medium:0px;--awb-padding-bottom-small:0px;--awb-margin-top:0px;--awb-margin-bottom:0px;--awb-background-image:linear-gradient(180deg, #fff0d6 0%,rgba(255,255,255,0) 100%);--awb-sticky-background-color:#ffffff !important;--awb-flex-wrap:wrap;\" data-transition-offset=\"0\" data-scroll-offset=\"0\" data-sticky-small-visibility=\"1\" data-sticky-medium-visibility=\"1\" data-sticky-large-visibility=\"1\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:2.88%;--awb-width-medium:50%;--awb-order-medium:0;--awb-spacing-right-medium:3.84%;--awb-spacing-left-medium:3.84%;--awb-width-small:66.666666666667%;--awb-order-small:0;--awb-spacing-right-small:2.88%;--awb-spacing-left-small:2.88%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 fusion-title-center fusion-title-text fusion-title-size-four\" style=\"--awb-margin-top-small:10px;--awb-margin-right-small:0px;--awb-margin-bottom-small:10px;--awb-margin-left-small:0px;\"><div class=\"title-sep-container title-sep-container-left\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><span class=\"awb-title-spacer\"><\/span><h4 class=\"fusion-title-heading title-heading-center\" style=\"margin:0;\">Audio Books<\/h4><span class=\"awb-title-spacer\"><\/span><div class=\"title-sep-container title-sep-container-right\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container has-pattern-background has-mask-background nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-medium-visibility fusion-no-large-visibility fusion-sticky-container fusion-custom-z-index\" style=\"--awb-background-position:center top;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-z-index:9999;--awb-padding-top:0px;--awb-padding-bottom:0px;--awb-padding-left:6px;--awb-padding-bottom-small:0px;--awb-margin-top:0px;--awb-margin-bottom:0px;--awb-background-image:linear-gradient(180deg, #fff0d6 0%,rgba(255,255,255,0) 100%);--awb-sticky-background-color:#ffffff !important;--awb-flex-wrap:wrap;\" data-transition-offset=\"0\" data-scroll-offset=\"0\" data-sticky-small-visibility=\"1\" data-sticky-medium-visibility=\"1\" data-sticky-large-visibility=\"1\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:2.88%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:50%;--awb-order-small:0;--awb-spacing-right-small:0%;--awb-spacing-left-small:0%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-center fusion-content-layout-row\"><div class=\"fusion-title title fusion-title-2 fusion-title-center fusion-title-text fusion-title-size-four\" style=\"--awb-margin-top-small:10px;--awb-margin-right-small:0px;--awb-margin-bottom-small:10px;--awb-margin-left-small:0px;\"><div class=\"title-sep-container title-sep-container-left\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><span class=\"awb-title-spacer\"><\/span><h4 class=\"fusion-title-heading title-heading-center\" style=\"margin:0;\">Audio Books<\/h4><span class=\"awb-title-spacer\"><\/span><div class=\"title-sep-container title-sep-container-right\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-medium-visibility fusion-no-large-visibility\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right-small:0px;--awb-padding-left-small:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-margin-bottom-small:0px;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-image-element\" style=\"--awb-caption-title-font-family:var(--h2_typography-font-family);--awb-caption-title-font-weight:var(--h2_typography-font-weight);--awb-caption-title-font-style:var(--h2_typography-font-style);--awb-caption-title-size:var(--h2_typography-font-size);--awb-caption-title-transform:var(--h2_typography-text-transform);--awb-caption-title-line-height:var(--h2_typography-line-height);--awb-caption-title-letter-spacing:var(--h2_typography-letter-spacing);\"><span class=\"fusion-imageframe imageframe-none imageframe-1 hover-type-none\"><img decoding=\"async\" width=\"1078\" height=\"160\" title=\"MOBILE Banner website \u2013 Start 1080px\" src=\"http:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px.png\" alt class=\"img-responsive wp-image-6210\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px-200x30.png 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px-400x59.png 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px-600x89.png 600w, https:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px-800x119.png 800w, https:\/\/sumedharama.pt\/wp-content\/uploads\/Page_Banner_Images\/Mobile_Banner\/Mobile_Banner_PT\/Website-MOBILE-Banner-Inicio-1080px.png 1078w\" sizes=\"(max-width: 1024px) 100vw, (max-width: 640px) 100vw, 1078px\" \/><\/span><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-4 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-background-color:#ffffff;--awb-background-image:linear-gradient(180deg, #ffffff 40%,rgba(255,255,255,0) 100%);--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-3 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;width:100%;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-5 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-4 fusion_builder_column_1_4 1_4 fusion-flex-column fusion-no-small-visibility fusion-no-medium-visibility\" style=\"--awb-bg-size:cover;--awb-border-color:#5b5b5b;--awb-border-style:solid;--awb-width-large:25%;--awb-margin-top-large:9px;--awb-spacing-right-large:7.68%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:7.68%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\"><p style=\"text-align: center;\">Other Articles:<\/p>\n<hr \/>\n<\/div><nav class=\"awb-menu awb-menu_column awb-menu_em-hover mobile-mode-always-expanded awb-menu_icons-left awb-menu_dc-yes mobile-trigger-fullwidth-off awb-menu_mobile-toggle awb-menu_indent-left awb-menu_mt-align-flex-start loading mega-menu-loading awb-menu_desktop awb-menu_dropdown awb-menu_expand-right awb-menu_transition-fade\" style=\"--awb-font-size:14px;--awb-text-transform:none;--awb-items-padding-top:15px;--awb-items-padding-bottom:15px;--awb-border-color:#efac00;--awb-border-bottom:1px;--awb-active-color:#ffffff;--awb-active-bg:#efac00;--awb-active-border-color:#efac00;--awb-submenu-text-transform:none;--awb-main-justify-content:center;--awb-mobile-justify:flex-start;--awb-mobile-caret-left:auto;--awb-mobile-caret-right:0;--awb-fusion-font-family-typography:&quot;Montserrat&quot;;--awb-fusion-font-style-typography:normal;--awb-fusion-font-weight-typography:400;--awb-fusion-font-family-submenu-typography:inherit;--awb-fusion-font-style-submenu-typography:normal;--awb-fusion-font-weight-submenu-typography:400;--awb-fusion-font-family-mobile-typography:inherit;--awb-fusion-font-style-mobile-typography:normal;--awb-fusion-font-weight-mobile-typography:400;\" aria-label=\"Articles\" data-breakpoint=\"0\" data-count=\"0\" data-transition-type=\"fade\" data-transition-time=\"300\" data-expand=\"right\"><ul id=\"menu-artigos\" class=\"fusion-menu awb-menu__main-ul awb-menu__main-ul_column\"><li  id=\"menu-item-18450\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18450 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18450\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-historia-da-tradicao\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The History of Tradition<\/span><\/a><\/li><li  id=\"menu-item-18449\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18449 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18449\"><span class=\"awb-menu__main-background-default 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href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-o-incondicionado\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The Unconditioned<\/span><\/a><\/li><li  id=\"menu-item-18456\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18456 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18456\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-nibbana-aqui-e-agora\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Nibbana, Here and Now<\/span><\/a><\/li><li  id=\"menu-item-18457\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18457 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18457\"><span 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id=\"menu-item-18453\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18453 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18453\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-samma-samadhi-desapego-dentro-da-pratica\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Samma Sam\u0101dhi \u2013 Detachment from practice<\/span><\/a><\/li><li  id=\"menu-item-18479\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18479 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18479\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-da-doutrina-e-pratica-budista-theravada\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Theravada Buddhist Doctrine and Practice<\/span><\/a><\/li><li  id=\"menu-item-18444\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18444 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18444\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-origem-do-vassa\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The Origin of the Vassa<\/span><\/a><\/li><li  id=\"menu-item-18451\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18451 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18451\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/a-historia-do-vesak\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The History of Vesak<\/span><\/a><\/li><li  id=\"menu-item-18452\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18452 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18452\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-quero-ir-ao-mosteiro\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">I want to go to the Monastery<\/span><\/a><\/li><li  id=\"menu-item-18454\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18454 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18454\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-porque-ir-a-um-mosteiro\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Why go to a monastery?<\/span><\/a><\/li><li  id=\"menu-item-18445\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18445 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18445\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-caminhada-na-corda-bamba\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Walk on the Bamba Rope<\/span><\/a><\/li><li  id=\"menu-item-18443\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18443 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18443\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-pratica-da-minhoca\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The practice of worms<\/span><\/a><\/li><li  id=\"menu-item-18446\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18446 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18446\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/anumodana\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Anumodana<\/span><\/a><\/li><\/ul><\/nav><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-5 fusion_builder_column_1_2 1_2 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:50%;--awb-margin-top-large:0px;--awb-spacing-right-large:3.84%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:3.84%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-2\"><p style=\"text-align: justify;\"><strong style=\"font-size: 18px;\" data-fusion-font=\"true\">The Unconditioned<\/strong><b style=\"font-size: 22px;\" data-fusion-font=\"true\">\u00a0<\/b><span style=\"background-color: rgba(255, 255, 255, 0); color: var(--body_typography-color); font-family: var(--body_typography-font-family); font-size: var(--body_typography-font-size); font-style: var(--body_typography-font-style,normal); font-weight: var(--body_typography-font-weight); letter-spacing: var(--body_typography-letter-spacing);\">| V<\/span>Ajahn Sumedho <span style=\"background-color: rgba(255, 255, 255, 0); color: var(--body_typography-color); font-family: var(--body_typography-font-family); font-size: var(--body_typography-font-size); font-style: var(--body_typography-font-style,normal); font-weight: var(--body_typography-font-weight); letter-spacing: var(--body_typography-letter-spacing);\">| <\/span><span style=\"background-color: rgba(255, 255, 255, 0); color: var(--body_typography-color); font-family: var(--body_typography-font-family); font-size: var(--body_typography-font-size); font-style: var(--body_typography-font-style,normal); font-weight: var(--body_typography-font-weight); letter-spacing: var(--body_typography-letter-spacing);\">22 September 2005 \u2013 Porto<\/span><\/p>\n<p style=\"text-align: justify;\">Well, then we only have Friday, Saturday, and Sunday the Retreat is over.<\/p>\n<p style=\"text-align: justify;\">Let us then reflect on the outcome of the retreat so far, not in terms of \u201cgood\u201d or \u201cbad\u201d. Sometimes people say, \u201cI had a bad retreat\u201d or \u201ca good retreat\u201d. But bad retreat is also good and if there were only good retreats you would never learn anything (smile).<\/p>\n<p style=\"text-align: justify;\">Religious conventions have their forms and these are precisely conventions. So for example, questions about Buddhists not believing in God and things like that (smiles), here in this case you're mixing conventions. Just like different languages, they're just conventions. And the word \u2018God\u2019, what does that mean? It often happens that the word \u2018God\u2019 is used as if all people agree in the same way on what they think. What is meant in the Christian context or in the Jewish context? \u201cGod\u201d is the word used. But in the Buddhist context for example it is spoken of teaching gods and men, it is not to teach God and men \u2026 gods in this case does not equate to God in the Christian sense of the word. Therefore, these are all words that proceed in ways where there is a concord when speaking or reporting in terms of \u201cspiritual development\u201d, and so when we mix everything (religions, beliefs), confusion is created. Therefore, when teaching within the Buddhist context, one tries to stay close to the use of Buddhist terminologies, how to know how to use the Buddhist context.<\/p>\n<p style=\"text-align: justify;\">This is not a Retreat about comparison of religions (smiling), but about meditation and how to use the Buddhist convention.<\/p>\n<p style=\"text-align: justify;\">It is interesting to see, as in Buddhism, the Buddha, whether he believed in \u201cGod\u201d or not, this was never the kind of approach he took to the spiritual life, but he did, almost in the opposite direction and this is what the \u201cFour Noble Truths\u201d highlight. And these are not metaphysical truths, it is not a question of trying to define \u2018ultimate reality\u2019 or even of using terms for factors other than negative ones such as \u2018Unconditional\u2019, \u2018Uncreated\u2019, \u2018Cessation\u2019, \u2018Nibb\u0101na\u2019 (Nirv\u0101na).<\/p>\n<p style=\"text-align: justify;\">Theistic religions, on the other hand, tend to start much more with metaphysical doctrines, \u201cI believe in God\u201d\u2026but this in Buddhism amounts to, at least in the Theravada Tradition, \u201csuffering exists\u201d, \u201cits cause exists\u201d, \u201cits cessation exists\u201d and \u201cthe path to the cessation of suffering exists\u201d. That is, it is almost the reverse, it takes the reverse sense of conduct in opposition to theistic religion. Now the \u201cFirst Noble Truth\u201d is based on a fairly common experience and is certainly not a metaphysical truth, it is an existential reality, is it not? Suffering is an experience common to all human beings, all sentient beings. And putting this within the context of a \u201cNoble Truth\u201d, what nobility can one find about suffering? It seems to me an evil fact, in terms of my American mind (smiles)\u2026o that I want to run away from it, how do we get rid of it? How do we get out of suffering? So this approach of the Buddha is precisely to understand suffering as we create it. So in giving a talk, I'm constantly pointing out the way things are, this existential experience of sitting, breathing, feeling, being in this sensitive way. I've been in a human body, I've been conscientious \u2026eu I'm not trying to say what you should think about this, but pointing you out and encouraging you to wake up and observe, to realize. This is mindfulness, waking up to the reality of this moment as it is, which includes happiness, suffering or whatever you are experiencing right now.<\/p>\n<p style=\"text-align: justify;\">The emphasis given to all conditional phenomenology is impermanent. And the \u2018unconditional\u2019, the \u2018uncreated\u2019, the \u2018non-born\u2019, the \u2018non-originate\u2019 exists, so there is also the exit from the \u2018conditioned\u2019, the \u2018created\u2019, the \u2018born\u2019, the \u2018originate\u2019.<\/p>\n<p style=\"text-align: justify;\">That is, this whole way of teaching, of indicating, of speaking, is not to believe, I am not asking you to believe in anything, but to observe the conditions \u2026 the way it is (as things are), consciously experiencing within the human form, within your \u2026 form within the way your mind works, the emotions you are having, the energies, the energetic experiences you may be experiencing now. And it is not to judge whether it is good or bad but to be what is \u2026this way, this being what it is, just as it is. The Buddha after his Enlightenment always referred to himself as the \u201cTath\u0101gata\u201d, \u201cTath\u0101ta\u201d, this word \u201ctath\u0101\u201d in P\u0101li means \u201cthe integrity of what is\u201d or \u201cthat which is\u201d, the \u201cas is\u201d. He did not refer to Himself and said \u201cI used to be Prince Siddh\u0101rtta and my Father was a King, my Mother was a Queen and I attended the best schools (smiling) \u2026e married, had a son and left them when I chose to be an ascetic for six years and found myself in the futility of mistreating myself and sat under a tree and became enlightened\u201d (ri). What is now, \u2018tath\u0101ta\u2019, \u2018tath\u0101gata\u2019 is \u2018so becomes One who is now\u2019, it is as a reference, that which is present. He is not Prince Siddh\u0101rta, he is not the ascetic Gautama, he is not even the Buddha, in the sense of saying \"I am the Buddha\" in an act of proclaiming himself at that level. Now let us pay attention here to the erudition of language, \u2018Tath\u0101gata\u2019 has often become, in various Buddhist traditions, a sort of superlative title, when in reality it means \u2018what it is precisely now\u2019. So this \u201ctath\u0101ta\u201d, \u201ctath\u0101\u201d and \u201ctath\u0101gata\u201d or anything with that prefix, is translated as \u201cthe quality such as is now\u201d, it is not a person, it is not someone with a story, a past, with an autobiography, credentials, status, success or whatever it is, but who is what it is \u201cnow\u201d.<\/p>\n<p style=\"text-align: justify;\">And I've always found this perspective quite interesting, because it implies learning the true meaning of language. Because I lived in Thailand during my early stages of meditation, so I had to learn meditation through terms in Tai Language, Tai-English translations and P\u0101li\u2026e then, it is clear that the Thai Language is a Language that has developed culturally under the influence and contact with Buddhism, including in itself enough words from P\u0101li, such as English with Latin that includes enough words. And then learning another language, I found it a great revelation, because in our own language one can take it for granted and think that one really perceives whatever it is. English is my native language, it's American English, but it's a habit-Language that you just learn \u2026is the kind of absorbing when you hear in childhood, when you're a baby and your Mother talks or someone else. So learning meditation in another language like Thai, I found it a great revelation, because in a way I couldn't understand it, because it wasn't my native language. I had to consider the meaning to which it indicated, what is the meaning of the words. And at first, Thai is a very psychic language, there is a whole range of terms about \u201cCitta\u201d (mind-heart) and \u201cJay\u201d (win-win), different levels of happiness and misery, envelopment or depression, endless types of combinations to describe emotional feelings, mental states. And also, to translate that into English and learn how to use the English language the way it really works, not only in terms of grammatical expression or language structure, but psychically, how words actually have an effect, how they actually affect consciousness, because consciousness is the foundation of Being. This is consciousness, language, words, concepts, selves. As for example say \"I\"\u2026sonly this pronoun, personal pronoun \"I\"\u2026and then we have \"I\" and \"mine\". It is clear that \"I\" does not necessarily imply selfishness when it points to the reality of Being, but when I enter into strong views and opinions, selfishness and obsession, when I become obsessed with the \"I\", I am obsessed with myself, with my being, with what is my\u2026then these words \"I\" and \"mine\" are extremely powerful to reflect on them, because they lead to this sense of personal importance, of what I think, that these are my thoughts, this is my life, my rights\u2026this is the era of rights, demanding my rights.<\/p>\n<p style=\"text-align: justify;\">And then \u201cI\u201d can easily lead to this feeling of \u201cpersonal individuality\u201d. But \"I\" may also mean \"non-personal\" \u2026not a separate personal \"I\" in terms of someone with a story, a body or something like that, but more to indicate the reality of being present. \u201cI am\u201d is an honest statement\u2026if we are to express ourselves at this moment in words, it will be with \u201cI am\u201d. And I refer to this in the Legend of the Buddha, after the Enlightenment, when He goes to Varanasi and meets the ascetic who asks Him, \"Do you seem so particularly resplendent and radiant \u2026o that you have just discovered it?\" And he simply answers, \"I am He perfectly enlightened,\" \u2026 and I used to wonder about this and say, \"If He was enlightened, how could He say such a thing?\" Honestly I think it's something perfectly stupid to say if you ask me \u2026. Imagine, someone asks you and you answer \"I'm the perfectly enlightened one\" \u2026 whoever said that I wouldn't trust. I have already met people here in Amar\u0101vati of whom one proclaimed himself God. But actually the Buddha said what he said, at least in the scripture, I don't know to what extent the story is reliable, but it's a good story and the ascetic left and didn't believe it. So was the Buddha telling a lie, or was it just presumption? Or was it the non-personal \"I\"? So this is just a reflection on the use of this pronoun. Does \u201cI\u201d always refer to me as a person? Or is it rather a testimony of reality? \u2018I am the enlightened one\u2019, \u2018I am the way\u2019, \u2018I am \u2026\u2019\u2026 and of course, for many of us it looks like the ego, because that is usually how the word, the pronoun \u2018I\u2019, is used. And of course, if one feels one's ego involved, then will it interpret itself as a kind of personal goal to be achieved, becoming \u2026 personality or won't it be?<\/p>\n<p style=\"text-align: justify;\">For example, in Advaita (Ved\u0101nta), they use \u2018I Am\u2019 as \u2018who am I\u2019 or they use reflection on \u2018I Am\u2019 wisely. And then the Buddhists say 'oh, in Advaita they have the upper 'I' and the lower 'I' and the 'Atman' and it's all crap, we Buddhists are right\u2026'. But do we really know what we are saying? . . . do we really understand our own convention? Because we have biased prejudices and judgments about other religions, about other conventions that we ourselves do not know or understand \u2026 that we do not even practice them to perceive them, we simply judge them from the point of view of our own convention. It is like the presumption of being English, isn't it?. where one thinks with presumption that the British Colonial Empire taught people to be civilized, because our civilization had much more breeze than any other, when in reality it didn't understand anyone\u2026 and that is to be the \"I\" and \"mine\" that are convinced, where there is biased prejudice and harm that comes from ignorance.<\/p>\n<p style=\"text-align: justify;\">And so, pointing to consciousness, whatever our race, religion, class or whatever it is, we are actually beings of consciousness, that is consciousness. And language is something we learn and use in consciousness. And in this Retreat what I point to is not for convention as something that you have to master, but rather for how to use the convention of Theravada Buddhism. Therefore, it is not to create more presumption, it is not to add more presumption to what we may already have. It is to use this precisely to see and penetrate through presumption, through ignorance, prejudice or attachment that we may have, to go further, to see the suffering that we experience, that I experience when I am clinging to ideas, opinions, positions, feeling of self-importance, any concept, thoughts or attitudes that I may have or even not yet be aware of, until I begin to observe and reflect on what I really am thinking and feeling. I used to be convinced that I wasn't convinced\u2026someone talks about presumption and says that someone is very convinced and I can't stand presumptuous people\u2026e when I started noticing how I used to judge other people as convinced, I noticed how well I was being convinced (ri), even saying \"I'm not like that\".<\/p>\n<p style=\"text-align: justify;\">Therefore, the \"I Am\", as I have already indicated, if I put it on the personal level \"I am Ajahn Sumedho\", then it ceases to be universal and becomes personal\u2026 \"I am American-British\"\u2026 if I put it in universal terms one can say \"I am \u2026 Love\". What's that gonna be? Now here we enter the use of the English word \"Love\" and of course, as you well know, this word is used almost for anything and everything nowadays (ri)\u2026 but it is a very powerful word in the English language, and it made its way to almost every Language on the planet by this time. Therefore, it cannot simply be set aside. But when we talk about \"Love\" or romantic love, or personal love, unconditional love, \u2026 Christian love, what do we mean by this word? So the Buddhists use \u201cMetta\u201d and everything is soon resolved is not true (laughs). Letters are written which do not say \u201cLove\u201d but \u201cMetta\u201d. Indeed, \u201cLove\u201d can sound incredibly personal, as for example in \u201cbeing in love\u201d with a certain affectivity and personal intimacy. Or can it mean \u201cMetta\u201d (Loving\/Kindness), or do we use the term \u201cUnconditional Love\u201d\u2026or is that just another kind of idea or great ideal? Wouldn't it be so good to have unconditional love? \u2026 this sounds beautiful and it's inspiring\u2026 but \"love\" often in the way it's used simply means liking it. So like and dislike, which often means \u201cI love this place or this person\u201d, but when that person does not do what we want we no longer like them (smile). Then you get very confused because you want to love someone unconditionally, but then you often don't like what that person is doing, so you get confused (laughs openly)\u2026 because when you think that person is doing something you don't like, you don't feel like it, do you? Because memory or perception is \u201che failed me\u201d or \u201che betrayed me\u201d or \u201cdisappointed me\u201d\u2026 i.e. the feeling of \u201cI\u201d, \u201clike\u201d or \u201cdislike\u201d. So when I use the term \u201cunconditional love\u201d, what will be the reality of unconditional love at this very moment? And then here the mind stops, isn't it?. \u201cwhat is unconditional love right now?\u201d Is \u2026 real or is it just a higher idea?.. am I feeling unconditional love right now or not?.. what is it now? If it is unconditional it is timeless, it does not depend on conditions, it does not depend on empathy, on being sympathetic or kind \u2026 of concord, or approval or anything else. On a personal level I like certain things more than others and I don't like so many others \u2026 approve of certain factions, disapprove of so many others. They are preferences, opinions and different points of view according to the way I am conditioned to think, the way I expect and demand life for myself.<\/p>\n<p style=\"text-align: justify;\">Therefore, in my own experience of using the word \u2018Love\u2019, I do not define it or think too much towards endless descriptions of \u2018Unconditional Love\u2019, but simply acknowledge the reality that it is. My experience about this, which I've told some of you before, about being very angry with someone, a few years ago, very hurt, very angry, very upset \u2026 so whenever this person came into my consciousness, I felt this anger, this aversion\u2026 and then I started to observe this that became extremely terrible and suffocating, when I didn't really want to feel it \u2026 but that's what was going on (smile). And then I started writing my aversion. I remember sitting there for an entire afternoon writing down everything that came to mind, like never before \u2026 statements of the worst, I didn't even try to be kind or politically correct, or decent, or anything else, I just wrote down all the hate, without precedent. And finally when I finished, I filled three pages, which I burned and shoved down the sanita (laughs).<\/p>\n<p style=\"text-align: justify;\">But the significance of this critical discourse of anger in three pages was that I brought to the surface the image of this person's memory, and after that nothing remained. Even in my most vivid imagination, there was nothing left to think of as sordid or horrible about that person (ri). Therefore, the mind was simply empty. Then I brought the image of this person back to the memory and asked, what does this emptiness have to say?.. and the emptiness said \u201cI love you\u201d to that person, to the memory of that person. This to me was a very important revelation because, in reality, what lies underneath, even this anger and anger, is Love. But we don't know this when we are involved in the details and within the anger itself. If we just try to stop this, this rabid \u2026 involvement because in reality, we want to be kind with love and sympathy and we can be sensible and understand other people very well. I can even put myself in their shoes and understand why they say terrible things and everything, but I'm still being right on the level of reason, but on the emotional level, however, either I let myself get caught up in it just by thinking, wandering, hating and wrapping myself in emotion or I do it by not getting involved and stop it. By reflecting in this way and even having written it out, not only as a mental tendency without actually accepting or facing it, I brought it to the surface and faced this fury and anger. And in writing, I was able to at least bring the emotion to a higher level of evidence, to a critical exposition that really allowed me to know and accept what I was thinking, and to feel as best I could in order to describe the anger, anger and hurt I was experiencing \u2026but it came to an end \u2026 after a while there was nothing left to say \u2026 and then there was an achievement, \u201cunconditional love underlies everything\u201d. But we don't realize it, because we are lost in our attachments, in our habits, views and opinions, in our \u2026 illusions in our personalities.<\/p>\n<p style=\"text-align: justify;\">Therefore, if you do not know what your personality is or if you do not truly know what emotions are, you will simply judge on a rational level, \u201canger is bad and this is love, it is good and I like\u201d, then you believe in tastes \u201cthis is a good monk, that is a bad monk\u201d and various preferences arise and disappear, and meanwhile someone whom we like today, tomorrow we may no longer like (ri). Liking is something you can't trust (smile). And then I became aware that there are always conditions to like\u2026 and when, for example, we see mothers with children and children are being really stubborn, difficult, abominable and impossible and, you can see that the child is being completely unbearable at that moment (ri)\u2026 but nevertheless the mothers do not say \"I hate the child\", at least most\u2026 and underneath all this, frustration, not like, saturation\u2026 is this unconditional Love. So this for me, it wasn't romantic love, it wasn't sentimental. In this sense unconditional love accepts everything\u2026 perceive, without conditions. It is not like \u201cI love you only when you behave well, or if you behave decently and do not humiliate or shame your family\u201d (ri). \u201cbut when you do things I don\u2019t like, I don\u2019t love you anymore\u201d. But it is possible to think in this way \u201cI no longer love those who talk badly about me, who spread rumours, who slander me in bad faith, who mistreat me\u2026\u201d and then \u201cI no longer love you.\u201d Or other conditions to dislike, are for example situations in which they insult me and that are abusing me\u2026 I can not like these people at that moment. But if I recognize and am aware that even underneath my tastes and antipathies that arise and fade according to conditions, is this Unconditional Love, one can cultivate the practice of Metta (kindness-kindness) or Unconditional Love. When we practice Metta with ourselves and go to others, can we become somewhat too sentimental or spoiled, I admit, some forms of behavior can become unsatisfactory to mim\u2026mas and if it is just a kind of verbal sympathy and sentimental pretentiousness? So, and this is where you ask yourself, after all, what is Metta really? When we really investigate the use of Metta, it's actually accepting all the \u2026 conditions as they are, without liking or ceasing to like \u2026 has nothing to do with approving or disapproving. Thus we emit Love to the Lord of death, to the Demons, as well as to the Angels, the good and the bad. It's not a matter of more Love for the Angels and just a little bit for the Demons (smile), or a matter of percentage or who deserves it. Who deserves my Love?..obviously, the Demons, I'm going to be decent with them and maybe give them 1%\u201d (ri)\u2026and this is not unconditional, or is it? It is simply to be sentimental\u2026e is to enter once again into that mode \u201cyou deserve more than that person\u201d and then one enters into ways of seeing personal, opinions, tastes and preferences out there. Therefore, Unconditional Love is this ability to accept and this is to do during meditation itself, in the now, when you are mindful and experiencing unpleasant emotions\u2026try to simply cultivate this ability to accept sensation, this feeling\u2026this anger or resentment, or jealousy or fear\u2026whatever it is, without conditions. It's not even a matter of accepting or getting rid of \u2026 but to allow any condition whatsoever, to be what \u2026 is, to simply apply that to yourself, to your own experience as you sit here, when you are likely to have to deal with negativity, anger and things that you may not like at all, that you may be coming up with and that you may be experiencing and personally dislike.<\/p>\n<p style=\"text-align: justify;\">Therefore, in meditation, and in a Retreat like these, it is that we have this opportunity to allow fear, because fear is often an emotion that we simply reject or resist. So often we experience a lot of fear in a place like this, which is actually quite safe. There is nothing to be afraid of here, but there is terror, fear, resentment, and all kinds of strange, negative states that can arise in consciousness. Therefore, we can cultivate this attitude of unconditional Love, or Metta, or Mindfulness. Full Attention (Sati \u2013 Mindfulness) is to allow whatever is, to be what is \u2026 to be the quality of what is \u2026se is stupid or meaningless, dirty, or wicked, or whatever is. You may want to describe it, but if you do you are making the situation more than it really is because you are judging in a certain way. It is what it is, the condition begins and ends. And this is not dismissing or ignoring quality, but neither is indulgence in quality judgment. \u201cConscious Presence\u201d (Awareness) gives permission, insight, allows you to receive something. But the tendency to judge quality comes once again from the critical mind, \u201cthis is bad, this is good, this is right, this is wrong\u201d.<\/p>\n<p style=\"text-align: justify;\">So I think this way of thinking is actually a purification. Because in fact, when you can do this, even if what comes to consciousness may seem contaminated and impure, you are actually allowing it to release, allowing it to leave. These miserable states are being liberated. Through consciousness what do they do?..they stop, they go away. If one does not do this then one tends to suppress them again, or it is terrible and resists, being constantly not allowing this purification, this natural purity, because one is so in control, trying to control and reject what one does not like and what one does not want to see, what one does not want to know and what one is afraid of, that one suppresses.<\/p>\n<p style=\"text-align: justify;\">Therefore, this is where the references to the Buddha, Dhamma, Sangha are found. Why do I value this, why do I take refuge in the Buddha, Dhamma, Sangha? Because this \u2026this is a form and a convention, but for me, because I developed it, this is a reference, a memory. These three sentences:\u00a0Buddham Saragnam Gachami (I take refuge in the Buddha); Dhammam Saragnam Gachami (I take refuge in the Dhamma); Sangham Saragnam Gachami (I take refuge in the Sangha), they simply remind me even of what I may be experiencing, of the horrible, evil or frightening, mad, mad, or whatever quality \u2026mas my refuge may be, is seeing this in terms of what is Samsk\u0101ra (mental formation), arising and ending. To see the cessation of this is not to reject it, but to allow it to be so and then to carry out the cessation. Because in this \"Conscious Presence\", then you are in fact observing \u2026 no longer if you are the person possessing the condition, you are Buddho, the Buddha observing and knowing the Dhamma, everything that is subject to suggest and everything that is subject to end.<\/p>\n<p style=\"text-align: justify;\">Now, when something ends, what really happens is to let go of something, not to reject that something. Rejection always implies aversion, 'I don't want this' and there is aversion\u2026 and we never free ourselves by rejecting anything, simply suppressing and the more we suppress, the more these angers and fears fulminate us from the inside, cut, completely corrode us\u2026 eats our liver and spleen (ri). So it's like keeping these demons inside of you and then asking why you're miserable. What you have to do is open the door wide e\u2026 they also don't want to stay inside, let them out, let them go, give amnesty to all prisoners\u2026a great gesture, it's a gesture of Love, isn't it?.. of unconditional Love\u2026 and then what comes out is like, I compare it to a clister\u2026 what comes out is disgusting, but \u2026 once finished, we feel much better (laughs). But then, this also conveys to us a sense of the beauty of life. Despite all the negativity, evil and selfishness, the violence that is heard endlessly in the media, about the selfishness and corruption of humanity \u2026 if we prove this to ourselves, we realize that what lies beneath everything is unconditional Love \u2026.<\/p>\n<p style=\"text-align: justify;\">I don't expect you to believe me, but this is just a \u2026 suggestion a way of looking. It has nothing to do with liking. But it is an unconditional reality. It's real, it's not just a moment inspired by my life, when suddenly I love everyone. That's not it.<\/p>\n<p style=\"text-align: justify;\">Let us acknowledge the unconditional, as in the \u2018Third Noble Truth\u2019 \u2013 the cessation of suffering \u2026 realising this reality. What begins ends. Allow things to end. Death is the end of a condition, cessation \u2026 death. And we are afraid of death. Therefore, many of you have come to say that a great deal of fear appears in your practice as you approach emptiness. Experiencing emptiness and \"not me\" is quite frightening. Because we're not prepared for it emotionally. We are emotionally conditioned to the extremes\u2026 and so we want joy and we fear suffering\u2026 success, euphoria and failure, \u201cI am not fit for anything, life is worth nothing, it makes no sense\u201d, and so on\u2026 so the emotions, these emotionally extremist habits, are related to this dualism of the eight world Dhammas. But emotionally we do not know how to relate, we are not improved. Our emotions, because they fit into the unknown and the uncertain, make us lose meaning. If we define ourselves as this or as that, we get a certain sense of what \u2026 is but if suddenly someone takes away our identities, we don't know who we are and that's very scary. So even if we assume ourselves quite negatively \u201cI am an absolute failure without any hope\u201d, at least we define ourselves (ri)\u2026 at least we know who we are (ri)\u2026 but if we convince ourselves \u201cI am a vastly superior form of humanity\u201d in this case we can both magnify ourselves and belittle \u2026 but when there is no \u201cI\u201d things change. I remember a few years ago, in Wat Pah Pong, when I was still with Ajahn Chah, I went through a period, with an inner voice, I felt that I was dying there, I felt that I was dying in that monastery\u2026 and I had this incredible kind of cry inside, sharpening \u201cI want to live\u201d\u2026 this inner voice \u201cI am dying, I want to live\u201d and suddenly I was intimidated and started looking around \u201cthis is a place of death, this monastery\u2026 Buddhism speaks only of death and annihilation\u201d (smiling), and then all kinds of suspicions and fears came to me, \u201cmaybe it is even a diabolical religion\u2026 or exterminating\u201d. And then this \u201cI want to live\u201d was like a scream inside me, but despite all this tremor, I managed to have enough inner vision to actually not believe it, not to waver \u2026 but it was very intimidating, very strong. That is, the more I develop this \u201cawareness\u201d, this becomes the greater force\u2026 and the feeling of myself as ego begins to panic \u201cwho am I then?.. I am going to die\u2026 I am afraid of death\u201d. And then we often use the words \u2018life\u2019 and \u2018death\u2019 as a dualistic pair and say \u2018life\u2019 or \u2018death\u2019. But in the Buddhist way of looking at things, it is rather \"birth\" and \"death\" \u2026 birth and death yes, go together. The word \"life\" then means what?.. is it everlasting life?. could it be. However, in my experience, it is not about eternal conditions, conditions that last forever, but suddenly, the whole notion of dying, of me dying, died (laughing alone)\u2026 and death being dead, there is no longer dying then (laughing alone again)\u2026 so this is what Ajahn Chah always used to say, \u2018die before you die\u2019 that in Tai it is said \u2018dtai gon dtai\u2019 (laughing like a child)\u2026 and Ajahn Chah was constantly trying to say this, \u2018die before you die\u2019. And then this death of the ego, this powerful feeling of my distinction of 'I' and 'mine', as I trust this 'Conscious Presence', this powerful feeling of 'I' in keeping me the 'I', my distinction, my uniqueness, suddenly died. I could then let myself die if I realized it and saw it, since I was dying and suffering all the time, because it was something I couldn't go on.<\/p>\n<p style=\"text-align: justify;\">So you just assume and act like you're this ego all the time \u2026 this ego is me and it's with me all the time and even when I'm asleep, I'm still Ajahn Sumedho. And then there is the way people speak loaded with the most varied terminology, in which they assume all those latent tendencies, repressed anger writhing from the depths and maybe there are even all kinds of dark energies inside waiting to leave with fears and everything around. So how do you end this? In the Buddhist approach, the Buddha addressed this problem by recognising that conditions give rise to other conditions \u2013 \u201cdependent origin\u201d. That is, ways to recognize your creation, as when there are conditions for anger and anger arises, it is nothing but something that is latent, something that underlies \u2026 internally unless you assume and identify yourself in reality with what is happening. And so I think that understanding \u201cdependent origin\u201d is a much more beneficial way of looking at experience, because, for example, when the sun shines, when it rains, when you are being praised, insulted, when you are feeling healthy or sick, emotions are always in line with conditions. And full awareness of the condition is not the condition. Therefore, it is not a condition to look for another condition. So this present consciousness is also aware of the personality or the moment when the conditions to be a person or a personality arise and I am so \u2026 I am happy person, unhappy person, angry person, angry person, depressed person, offended person, upset person, scared person. But with the \u201cConscious Presence\u201d, as one recognizes what \u201cConscious Presence\u201d is, one comes to ultimate simplicity. Like space, there is nothing complicated about it. It is nothing that depends on other conditions to be mindful. That is, even in the midst of hell one has full attention. Then in the Mah\u0101y\u0101na School, they have thus \u201cA Lotus that blooms through Hell is indestructible\u201d and then one sees the painting of this extremely delicate Lotus Flower and everything around it burning tremendously. That's my Icon, being this Lotus is a symbol of purity in Eastern religion. \u201cA Lotus that blooms through Hell is indestructible\u201d \u2026 Indestructible Lotus, \u201cConscious Presence\u201d. And hell is still around, but this \u201cConscious Presence\u201d is indestructible, which is why here it is about recognizing it, realizing it, not trying to possess it or create it. It is precisely here that words can always really divert us or lead us in the wrong direction, because we conceive and define \u201cfull attention\u201d in our own way. We want to find out what it is, define it and talk about it. But it's nothing more than this. In reality it is nothing\u2026 except that it is simply attention to the present. It's not about selecting, it's not about focusing or having a preference for one thing over another and trying to control whatever it is, but about allowing ourselves to recognize this situation by which we are conditioned to become, to be born, to die, to be afraid, to like and not to like. This is our cultural conditioning and our personalities that are built on these \u2026 illusions and all the language we use, reinforces this illusion.<\/p>\n<p style=\"text-align: justify;\">So these are the three ties that blind us to the path of the \u201cFourth Noble Truth\u201d, which is based on Samm\u0101-ditthi (right understanding). These three ties are then the ego (sakk\u0101ya-ditthi), the point of view of personality which is a created point of view; the cultural conditioning process, cultural conditioning; and the doubt that is the result of thought. If we think too much, we doubt too much. If one thinks too much, one is constantly a monk who never stops questioning, restless. There are a lot of people in college who are doubtful because they think. In Berkeley, there were so many skeptical, cynical \u2026 people, because \u2026 simply notice, when you think a lot, when you think about yourself, about your practice, about Buddhism, about something else, you start to doubt about it\u2026 and then this thinking creates this doubt (vicikichch\u0101). That is why this realization, the recognition of the \u201cConscious Presence\u201d (Awareness), is the target of the \u201cFourth Noble Truth\u201d. It is an intelligent means of using something as vulgar as suffering, recognizing the causes of attachment, desire, letting go (opening one's hand) and then realizing cessation, that what has arisen has an end. One then wakes up, the \u201cConscious Presence\u201d connects us to the absence, the cessation of something. And when there is cessation in consciousness, it is not death\u2026I still breathe, I still feel alive, but suffering ends\u2026and then when it is said, all conditional phenomenology is Dukkha (dissatisfaction-suffering), it is not about devaluing the beauty, nor the goodness, nor the graciousness of the conditioned world, but rather about highlighting its conditional nature, so that there is no attachment to any condition and keep out of ignorance.<\/p>\n<p style=\"text-align: justify;\">Part of us is missing, we're not complete, there's a flaw, there's something missing \u2026e while our identity is at that level of conditional phenomenology, no matter what you do, you're going to feel like there's something missing in your life. And then we can go looking for someone, or go looking for Power or professional placement\u2026 but no matter how much we look out there, there will always be a sense of lack, of imperfection\u2026 of failure. Because the flaw is simply not being fully conscious. You create this division, you separate \u2026, and the other person may even make you feel complete, but when you leave, you're incomplete again. So it's just an illusory completeness.<\/p>\n<p style=\"text-align: justify;\">The Buddha pointed to immortality instead of inspiring us only to cling to good conditions, to what becomes good, or to live life ignoring the bad and trying only to pay attention to the good. But we learned from both \u2026 they both have identical value, the good and the bad \u2026 the right and the wrong. Because all conditions, if we leave, will have an end. And then cessation is peace, liberation. And that's love.<\/p>\n<p style=\"text-align: justify;\">Love underlies everything on this planet, in this Universe in which we live. Are we just greedy machines?.. no, we love, we feel Love, we feel something deeper than just personal preferences. Beyond this kind of selfishness and blindness of the human being, there is also a feeling for immortality, for the spiritual, for the ultimate truth. And that's what religion is all about, all religions everywhere, with different kinds of recognition and ways of proclaiming it, where even the symbol they use can vary, but that's where all religions point, because that's something that's in the human condition. So in terms of the practice of \u201cMetta\u201d we realize that the more we come into contact or rest, or trust in this unconditional Love, this is one of the true ways in which we can help all sentient beings at this very moment. On a personal level you may think, 'how am I going to help?..all those people die in Iraq and all the kind of violence that goes around?' \u2026 but the more human beings recognize, wake up to the ultimate truth, then this will be for the benefit of all, because everything is interconnected\u2026this is not just me feeling liberated from suffering and 'to hell the rest of you' (ri)\u2026 because it is no longer me. I am no longer an isolated entity with this human form. Then compassion, Karun\u0101-Mudit\u0101-Upekkh\u0101, the Brahma-vih\u0101ras, come from there. These are the responses to suffering and beauty that we experience through consciousness as independent entities of personal conditioning that blind us to ultimate truth.<\/p>\n<p style=\"text-align: justify;\">\u2026 I now offer this as a reflection\u2026<\/p>\n<p style=\"text-align: right;\"><em>Translation of Dhammiko Bhikkhu<\/em><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-6 fusion_builder_column_1_4 1_4 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:25%;--awb-margin-top-large:0px;--awb-spacing-right-large:7.68%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:7.68%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-6 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-7 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-modal modal fade modal-1 produtos\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-1\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-1\" data-dismiss=\"modal\" aria-hidden=\"true\">The Foods We Need<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p>People often ask us what they can offer us in terms of food.<br \/>\nIn addition to the Meal Offer link calendars proper, often meals are made in the Monastery itself, so there is really also the need to have ingredients for the people who stay here overnight to be able to cook.<\/p>\n<p>Thus, at the moment the most missing foods are:<\/p>\n<ul>\n<li>Soya milk<\/li>\n<li>Fruit: apples, bananas<\/li>\n<li>vegetables and vegetables:<br \/>\nwatercress, lettuce, spinach, kale, turnips, carrots, coriander<\/li>\n<li>Cheese<\/li>\n<\/ul>\n<p style=\"text-align: center;\">With great gratitude from the Monastic Community<\/p>\n<p style=\"text-align: right;\">Anumodana<\/p>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-2 lingua\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-2\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-sm\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-2\" data-dismiss=\"modal\" aria-hidden=\"true\"><\/h3><\/div><div class=\"modal-body fusion-clearfix\"><a href=\"https:\/\/sumedharama.pt\/en\/home-en\/\" rel=\"https:\/\/sumedharama.pt\/home-en\"><img decoding=\"async\" class=\"aligncenter wp-image-1246 size-fusion-200\" src=\"http:\/\/www.sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-200x39.png\" alt=\"\" width=\"200\" height=\"39\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-200x39.png 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-300x59.png 300w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-400x79.png 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English.png 573w\" sizes=\"(max-width: 200px) 100vw, 200px\" \/><\/a><\/p>\n<hr \/>\n<p><a href=\"https:\/\/sumedharama.pt\/en\/\"><img decoding=\"async\" class=\"aligncenter wp-image-1247 size-fusion-200\" src=\"http:\/\/www.sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-200x39.png\" alt=\"\" width=\"200\" height=\"39\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-200x39.png 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-300x59.png 300w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-400x79.png 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese.png 573w\" sizes=\"(max-width: 200px) 100vw, 200px\" \/><\/a><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-3 projetos\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-3\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-3\" data-dismiss=\"modal\" aria-hidden=\"true\">Projects<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p style=\"text-align: center;\"><a href=\"https:\/\/projecto.sumedharama.pt\" target=\"_blank\" rel=\"noopener\">Click here to access the site of the Sumedharama construction project<\/a><\/p>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-4 directions_pt\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-4\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-4\" data-dismiss=\"modal\" aria-hidden=\"true\">DIRECTIONS<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p><span style=\"text-decoration: underline;\">Coming from Lisbon (by car)<\/span><\/p>\n<p>Take the A8 towards Leiria and leave for the A21 (Exit 5) towards Ericeira. Follow the A21 to the end and at the roundabout, exit at the third exit, towards Fonte Boa dos Nabos. After 550 meters turn right, where it says Fonte Boa dos Nabos. After the tunnel, always go straight ahead, on General Humberto Delgado Street, passing through the center of the village. At the intersection, continue on Rua do Vale Grande until you find on your left the Caminho do Vale Grande (before a yellow house with a<br \/>\nwhite wall). In 800m, after a stretch of dirt road, you will reach Sumedharama.<\/p>\n<p><span style=\"text-decoration: underline;\">Coming from Lisbon (by bus)<\/span><\/p>\n<p>Take bus 2740 from Carris, in Campo Grande, to Ericeira.<\/p>\n<p>Arriving at Ericeira you can take a taxi to the monastery (3kms)<\/p>\n<p><span style=\"text-decoration: underline;\">Coming from Porto<\/span><\/p>\n<p>There are two possibilities:<\/p>\n<ol>\n<li>via Aveiro \u2013 coming by IC1 (A17\/A8) to find the A21 near Venda do Pinheiro. After that, you can follow the same indications as in \u201cfrom Lisbon\u201d.<\/li>\n<li>via A1 Porto-Lisbon, and near Alverca leave for CREL (A9). Then leave for the A8 towards the North and follow the same indications as in \u201cLisbon\u201d.<\/li>\n<\/ol>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<\/p>","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":9290,"menu_order":15,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"nf_dc_page":"","footnotes":""},"class_list":["post-9638","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9638","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/comments?post=9638"}],"version-history":[{"count":2,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9638\/revisions"}],"predecessor-version":[{"id":18138,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9638\/revisions\/18138"}],"up":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9290"}],"wp:attachment":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/media?parent=9638"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}