Author Topic: Ajaan Maha Boowa and Bhagavan's Self enquiry - 3  (Read 1442 times)


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Ajaan Maha Boowa and Bhagavan's Self enquiry - 3
« on: April 23, 2009, 04:34:02 PM »
Reinhard Jung further writes....

The only antidote is a single uncomplicated focal point of attention,
such a a meditation word or the breath.  Chooseone that seems most
appropriate to you, and from steadfastly on that one object to the
exclusion of everything else. Total commitement is essential to
the task.

My choice was "Buddho" Meditation. [Buddho = one who is aware =
awareness. Originally a part of Thai form tradition, this formula which
means Buddha literally, is often used as a meditation word].  I kept
my mind from straying from the repetition of buddho.  From the moment I awoke in the morning until I slept at night.  At the same
time, I ceased to be preoccupied with thoughts of progress and decline.  Every other concern was irrelevant.

It is interesting that some of the foremost devotees of Bhagavan Ramana also started their respective training with Japa. Murugnar
was asked to repeat 'Siva, Siva' as a preliminary practice to Vichara
and he adds that Bhagavan Ramana additionally instruced him to
inquire into the source of thoughts. [ Upadesa Tiruvahaval lines 111-112].  Annamalai Swami requested Bhagavan Ramana for a mantra
and Bhagavan directed him to continuously repeat 'Siva'. [living by
the Words of Bhagavan].  Viswanatha Swami reported that "Bhagavan Ramana advised him to engage in non-stop Japa, day and night, except during hours of sleep."  [ The Power of the Presence,
Part 2, David Godman].

Maintaining such single minded concentration is not as easy task, I had to literally force my mind to remain entwined with 'buddho' each and every moment without interruption.

The longer I internalized buddho, the more subtle the Citta [Chit =
used for both relative consciousness and also for Pure Awareness]
became, until eventually the subtlety of buddho and the subtlety
of the Citta melted into one another and became one and the same essence of knowing.  I could not separate buddho from the Citta's
subtle nature.  Try as I might, I could not make the word buddho
appear in my mind.

All that remained then was the Citta profoundly subtle knowing nature, a pure and simple awareness, bright and clear.  There was
nothing concrete within that awareness to latch on to.  With the loss of buddho, I had to force my attention on the essential sense of awareness and knowing that was all-present and prominent at that moment.  That consciousness had not disappeared on the contrary, it wass all-pervasive.

Before long, my daily practice assumed a new rhythm.  I concentrated intently on buddho until consciousness resolved into the clear, brilliant state of the mind's essential knowing nature, remaining absorbed in that subtle knowing presence until normal awareness
returned, and I then refocussed with increased vigour on the repetition of buddho.

It was during this stage that I had first gained a solid spiritual foundtion in my meditation practice.  From then on, my practice
progressed steadily -- never again did it fall into decline.

(Source:  As indicated in Part 1)

Arunachala Siva.