I was reading a book by Maha Boowa when i come accross this
The citta forms the very foundation of samsãra; it is the essence of being that wanders from birth to birth. It is the instigator of the cycle of existence and the prime mover in the round of repeated birth and death. Samsãra is said to be a cycle because death and rebirth recur regularly according to the immutable law of kamma. The citta is governed by kamma, so it is obliged to revolve perpetually in this cycle following kamma’s dictates. As long as the citta remains under the jurisdiction of kamma, this will always be the case. The citta of the Arahant is the sole exception, for his citta has completely transcended kamma’s domain. Since he has also transcended all conventional connections, not a single aspect of relative, conventional reality can possibly become involved with the Arahant’s citta. At the level of Arahant, the citta has absolutely no involvement with anything.
Once the citta is totally pure, it simply knows according to its own inherent nature. It is here that the citta reaches it culmination; it attains perfection at the level of absolute purity. Here the continuous migration from one birth to the next finally comes to an end. Here the perpetual journey from the higher realms of existence to the lower ones and back again, through the repetitive cycle of birth, ageing, sickness, and death, totally ceases. Why does it cease here? Because those hidden, defiling elements that normally permeate the citta and cause it to spin around have been completely eliminated. All that remains is the pure citta, which will never again experience birth and death.
Rebirth is inevitable, however, for the citta that has yet to reach that level of purity. One may be tempted to deny that rebirth follows death, or one may doggedly hold to the nihilistic viewpoint that rejects all possibility of life after death, but such convictions cannot alter the truth. One’s essential knowing nature is not governed by speculation; nor is it influenced by people’s views and opinions. Its preeminence within one’s own being, coupled with the supreme authority of kamma, completely override all speculative considerations.
As a consequence, all living beings are compelled to move from one life to the next, experiencing both gross incarnations, like the creatures of land, sea and air, and the more refined incarnations of ghosts, devas and brahmas. Although the later are so ethereal as to be invisible to the human eye, the citta has no difficulty taking birth in their realms. The appropriate kamma is all that is required. Kamma is the determining factor; it is the power that propels the citta on its ceaseless journey in samsãra.
The citta is something so extremely subtle that it is difficult to comprehend what actually constitutes the citta. It is only when the citta attains a state of meditative calm that its true nature becomes apparent. Even experienced meditators who are intent on understanding the citta are unable to know its true nature until they have attained the meditative calm of samãdhi.
Even though the citta resides within the body, we are nevertheless unable to detect it. That’s how very subtle it is. Because it is dispersed throughout the physical body, we cannot tell which part or which aspect is actually the true citta. It is so subtle that only the practice of meditation can detect its presence and differentiate it from all the other aspects associated with the body. Through the practice of meditation we can separate them out, seeing that the body is one thing and the citta is another. This is one level of separation, the level of the citta that is experienced in samãdhi, but its duration is limited to the time spent practicing samãdhi.
At the next level, the citta can totally separate itself from the physical body, but it cannot yet disengage from the mental components of personality: vedanã, saññã, sankhãra, and viññãna. When the citta reaches this level, one can use wisdom to separate out the body and eventually become detached forever from the belief that one’s body is oneself, but one is still unable to separate the mental factors of feeling, memory, thoughts, and consciousness from the citta. By using wisdom to investigate further, these mental factors can also be detached from the citta. We then see clearly for ourselves—sanditthiko—that all five khandhas are realities separate from the citta. This is the third level of separation.
At the final level, our attention turns to the original cause of all delusion, that extremely subtle pervasion of ignorance we call avijjã. We know avijjã’s name, but we fail to realize that it is concealed there within the citta. In fact, it permeates the citta like an insidious poison. We cannot see it yet, but it’s there. At this stage, we must rely on the superior strength of our mindfulness, wisdom, and perseverance to extract the poison. Eventually, by employing the full power of mindfulness and wisdom, even avijjã can be separated from the citta.
When everything permeating the citta has finally been removed, we have reached the ultimate stage. Separation at this level is a permanent and total disengagement that requires no further effort to maintain. This is true freedom for the citta. When the body suffers illness, we know clearly that only the physical elements are affected, so we are not concerned or upset by the symptoms. Ordinarily, bodily discomfort causes mental stress. But once the citta is truly free, one remains supremely happy even amid intense physical suffering. The body and the pain are known to be phenomena separate from the citta, so the citta does not participate in the distress. Having relinquished them unequivocally, body and feelings can never again intermix with the citta. This is the citta’s absolute freedom.
He goes onto say
Birth and death have always been conditions of the citta that is infected by kilesas. But, since kilesas themselves are the cause of our ignorance, we are unaware of this truth. Birth and death are problems arising from the kilesas. Our real problem, our one fundamental problem—which is also the citta’s fundamental problem—is that we lack the power needed to be our own true self. Instead, we have always taken counterfeit things to be the essence of who we really are, so that the citta’s behavior is never in harmony with its true nature. Rather, it expresses itself through the kilesas’ cunning deceits, which cause it to feel anxious and frightened of virtually everything. It dreads living, and dreads dying. Whatever happens—slight pain, severe pain—it becomes afraid. It’s perturbed by even the smallest disturbances. As a result, the citta is forever full of worries and fears. And although fear and worry are not intrinsic to the citta, they still manage to produce apprehension there
http://www.what-buddha-taught.net/Books ... m#APPENDIX
To me this strikes me as saying the citta is some kind of permanent entity or self? or could this just be my own ignorance in what he is saying?