Author Topic: Ajaan Maha Boowa and Bhagavan's Self enquiry - 8  (Read 1443 times)


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Ajaan Maha Boowa and Bhagavan's Self enquiry - 8
« on: April 24, 2009, 11:59:21 AM »
So the quality of the Citta's knowing then becomes the focus of the
investigation.  Mindfulness and wisdom concentrate on this point,
trying to discover what this knowing really consists of.

They have already investigated everything else, stage by stage,
to the extent that all other factors have been successfully eliminated. But this knowing presence, which is so bright and so amazing.
What exactly is it?  As mindfulness and wisdom pin their concentration on it, the Citta becomes the focal point of a full-scale
investigation.  It is turned into a battlefield for supreme-mindfulness and supreme-wisdom.  Before long, they are able to destroy the
'avijja-citta' (= in Pali = Avidya Chitta in Sanskrit) that from avijja's
perspective, appears so magnificent and majestic.  They now totally obliterate it.  So that not even the smallesst trace remains within the Citta.  When investigated with sharp, incisive wisdom, until its nature is clearly understood, this phenomenon will disintegrate and dissolve away in an entirely unexpected manner.  The moment of awakening could be called "Enlightenment under the Bodhi Tree" or the
'The total destruction of Samasara's cemetries.  (samasara is Pali.
It is Samsara in Sanskrit).

What this dramatic story of spiritual unfoldment can offer us , the
devotees of Bhagavan Ramana is the systematic and very structured way of teachings of the Theravada tradition, starting from the bottom to the highest levels of enlightenment.  It mirrors also the universal relevance of Bhagavan Ramana's teachings.  We live in a time where we can easily learn about the wealth of all spiritual traditions.  While each tradition has its own peculiar structure and way of expression, we can see at the same time what is beyond all the different approaches, a common and therefore scientific knowledge of the path to liberation from spiritual ignorance.  The structure of the Theravada schools has developed over the centuries, just as the Advaitic tradition has.  There has been apparently little exchange between them.  If seekers in different traditions come to very similar experiences, we can with certainty conclude that the basic laws of the human mind are beyond the conditioning of the cultural context of different teachings.

Many competent spiritual seekers have expressed the conviction that the only way out of the imminent catastrophe facing our world is a change from the completely materialistic life style that is destroying nature and humankind itself to a truly spiritual culture.

And who was more liberal, universal and all-embracing than Bhagavan Ramana Maharshi?  His Presence was and is the greatest good and a true sign of our inner potential.  May we all devote ourselves to His Path, with ever increasing enthusiasm and love.

(Source: As indicated in Part 1)


Arunachala Siva.