Author Topic: Ajaan Maha Boowa and Bhagavan's Self enquiry - 2  (Read 1475 times)

Subramanian.R

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Ajaan Maha Boowa and Bhagavan's Self enquiry - 2
« on: April 23, 2009, 02:41:14 PM »
Reinhard Jung continues....

I began to look at a master of the ascetic tradition of Thailand,
Ajaan Maha Boowa. [Ajaan = Acharya or Guru in Pali].  He went
through an intensive training process till he reached what is called
in Theravada "Arahantship", meaning complete liberation.  His
account is given in a vital and powerful language in a compilation,
Arahattamagga.  When he started his practice, he soon achieved
a certain level of concentration but began to 'rest on his laurals'
and experienced a tantalizing up and down period for some time, without being able to stabilize his mind.  He realized then:

I was found to begin my practice anew.  This time I first drove a
stake firmly into the ground and held tightly to it no matter what
happened.  That stake was 'buddho', the recollection of the Buddha. I made the meditation-word 'buddho' the sole object of my attention. I focussed on the mental repetition of 'buddho' to the exclusion of
everything else.  'Buddho' became my sole objective even as I made sure that mindfulness was always in a control to direct the effect.

It wass quite clear then to him that --

... to practise meditation earnestly to attain an end  all suffering, you must be totally committed to the work at each successive the stage of the path.  Nothing less than the total commitment will succeed. To experience the deepest levels of Samadhi and achieve the most profound level of Panna [panna=purna in Sanskrit = Wisdom], you cannot afford to be half hearted and listless, forever wavering because you lack the firm principles to guide your practice.  Without a specific object of attention to hold your mind, it will be almost impossible to keep your attention from wandering.  This is a receipe for failure.  In the end, you will become disappointed and give up trying.

What makes Ajaan Maha Boowa so inspiring for us devotees of Bhagavan?  His words may challenge us to reflect our own practice. To focus on an 'ambiguous' consciousness, 'like awareness that is always present'  -- this could be a great danger with many who might take Bhagavan Ramana's words too superficially and be deceived by  our identification of the ego with pure consciousness.  Ajaan Maha Boowa's path was not necessarily the outward form according to his Teravada tradition but it took a turn of deep devotion towards Truth.  He set a standard of the highest level.  What I admire about his practical approach was the deep devotion he brings to the unfolding
of the whole path sstep by step until the true ego dissolution.

We have to be aware of the fact that to realize the Absolute we require a total transformation and  "a royal battle" as Bhagavan
Ramana put it.  Nyana  [in Pali, in Sanskrit it is Jnana] is nothing less than a complete disappearance of the ego.  But before this the matrix
of all vasanas has to be dissolved.

Certainly no complaisant neo-advatic attitude can spare us this
great inner work of purifying our minds.  Ajaan Maha Boowa had
understood this challenge.

(Source: As indicated in Part 1)

Arunachala Siva.