Discussion on the Buddhist Jhanas
 

It would be interesting to hear thoughts in this forum regarding the mundane Buddhist jhanas and the supramundane jhanas. Much has been written on the subject theoretically but it would be good to hear some practical experiences that are relevant.

I will try to minimize the use of the Pali terminology so that it is more readable. I will also make this as brief as possible by indicating the main feature of the jhana that distinguishes it from the succeeding ones.

Jhanas:

1. Five hindrances are overcome; thought-conception and discursive thought still exist.

2. Joy (rapture, piti) resulting from an "Aha moment" for a particular realization.

3. Happiness (sukka) as that particular realization starts to sink in and become part of one's nature.

4. Equanimity (Ekaggata) or one-pointedness as one becomes firmly established in that particular realization.

Supramundane Jhanas:

5. Infinite Space

6. Infinite Consciousness

7. Nothingness

8. Neither perception nor not-perception

This is admittedly very concise and like the sutras of many scriptures --- key words on which to elaborate.

Once one has been able to sustain a thought-free state for extended periods of time, questions do occasionally arise. My sense is that this is where the first jhana comes into play with invaluable thought-conception (either triggered internally or by something said or done) and discursive thought. Once the issue is resolved in meditation, there is that "AHA moment" accompanied by the great JOY associated with the realization. As the joy becomes less exuberant, happiness settles in with acknowledgement and incorporation of the realized truth into one's life. Eventually, there is the "of course, why didn't I realize this sooner" state of equanimity regarding the realization as one moves on to whatever manifests next.

Those are just my thoughts on this subject. I hope that some one here will similarly come forth to discuss their experiences or insights into the jhanas (absorptions).

Remember the Jhanas are states of meditation.

Here is a very good article on the 1st Jhana if you would like to talk about it.

https://www.lionsroar.com/entering-the-jhanas/

I also found these to go with your definitions.

Jhana is the Pali word for meditation or a meditative state that is best characterized as a condition of supreme tranquillity. According to the Pali Canon, there are eight stages of jhana, one progressing to another. The first four stages (Rupa Jhana) involve meditation upon a subject. The latter four stages are more subtle – Arupa Jhana or formless meditation. There are five hindrances that must be conquered for effective meditation – sensual attachments, anger, slothfulness, anxiety and scepticism.

First Jhana: The practitioner experiences extremely pleasant sensations and a cessation of any existing physical aches.

Second Jhana: This is characterized by emotional joy and increased serenity.

Third Jhana: Joy changes to a more subdued feeling of contentment.

Fourth Jhana: Equanimity reigns, with neither positive nor negative sensations in mind or body. Instead, there is an all-pervasive peace, with the mind singularly focused upon itself.

Fifth Jhana: The practitioner’s attention shifts outward, as if watching himself from above. The body experiences floating, expansive sensations, as though it were gradually filling out all of space.

Sixth Jhana: The meditator realizes that the unlimited space he “occupies” includes his own consciousness. There is a sense of unification with nature and concentration becomes further pinpointed.

Seventh Jhana: Realization dawns that this infinite consciousness contains nothing permanent – the universe is always in flux.

Eight Jhana: This is a state of indescribable peace. There is little realization of the experience, yet the practitioner is not entirely unaware of what is happening, either. Enlightenment however, is still some distance away.

The Buddha is said to have experienced a ninth jhana – a complete termination of all feeling and perception. Advanced practitioners of the jhanas, such as arahants, are said to acquire superhuman powers and insight into their past lives as well as those of others.

Your descriptions of the jhanas correspond closely to mine. We're pretty much on the same wavelength. There are various translations of "jhana" with "meditation" being a frequent translation. However, as you can see in the link below, "mental absorption" is an alternate definition in the Theravada Buddhism.

https://www.wisdomlib.org/definition/jhana

I read the article whose link you provided, and I agree with the "pleasant sensation". However, I did not experience it in the hands as the article indicated. I heard an indescribable sound at the crown of the head which, like the sirens in the story of Odysseus, draw on upward to the crown and beyond that.

The comments on the breath were right on target. The breath does eventually slow down and ultimately vanish. Years ago, in the steam room at the gym, it got unbearably hot and everyone fled. I decided to meditate on the heat. When I opened my eyes again, the room was full of people staring at me. One of my friends was there. I was dressed only in my bathing suit and he said that there were no signs of breath --- not even the slightest signs of inhalation or exhalation at the stomach or from the nostrils. He said that he waved his hands in front of me but that was not acknowledged. The group said that they had never seen anything like that before and were afraid to touch me since it might have shocked me. They were about ready to call the front desk for assistance and possibly medical help. Having multiple eye-witnesses convinced me that the breath had indeed virtually stopped and that I was truly "absorbed" (to use the word that I prefer for "jhana").

Thanks for your input. It's helpful.

EDIT: The pleasant sound vibrations at the crown of the head actually become more prominent in the second jhana once one has stilled the vibrations of thought-conception and discursive thought as the pleasant sound vibrations can be masked out during the first jhana by the grosser thought vibrations.

In the Sallekha Sutta the Buddha points out to Maha-Cunda, one of the senior monks, that he may have been placing too much emphasis on the levels of meditative absorption. In this sutta, Cunda asked the Buddha if acquiring the absorption of the jhanas would bring final release. The Buddha places the importance of the jhanas as a foundational aspect of the dhamma and then describes the “Right Discipline” developed by the Eightfold Path as the way to develop complete release.

The Buddha explained these states to specifically downplay any sense of special achievements associated with the jhanas. They are simply states of mindfulness of deepening concentration that are common experiences to all who engage in whole-hearted development of the Eightfold Path. All that is needed to experience these levels of concentration and absorption is Dhamma practice within the framework of the Eightfold Path.



https://becoming-buddha.com/the-jhan...ve-absorption/

I just read the article for which you provided the link, and I agree with it completely. It is, however, amazing how the jhana descriptions do indeed follow closely the progressions as meditation deepens. They are definitely NOT goals but I can relate to them completely. However, I paid attention to them only after I performed my practices and then afterwards realized that they are indeed accurate descriptions though not goals to be met or to boast about. While the Eightfold Path is excellent, I got a lot of my meditation motivation from the Sattipana Sutra in which one gets to "Know Yourself" by observing the body and then the feelings and then the thoughts and then beyond.

Thank you for your input and the excellent article. We can close this thread now as nothing more need be said. :smile:

" I paid attention to them only after I performed my practices and then afterwards realized that they are indeed accurate descriptions"


Yes I see your explanation similar to my personal description of Meditation, it's a happening rather than a doing :smile:

Maybe not goals.. but signposts along the way.

"Signposts" along the way is fine as well but, on second thought, it might not even be that.

Actually, as I think about it more, the jhanas could apply to any mental activity on any subject --- even a business topic. In such a case, there's thought-conception and discursive thought followed by joy when the problem is solved, then happiness, and then equanimity as one moves on to the next thing. The jhanas are just an expression of common sense relevant to mental activity in which one is absorbed.

Nonetheless, I'm glad that we had this discussion. That's enough words on this subject for me, and I'm still inclined to define jhana in the Theravada sense as an "absorption" as it can easily apply to things that are not meditative.

Religions seem too focused on words and categories when it's all much simpler than it's made out to be by the intellectual religion promoters.

First, on the way to what?


It's a more important question than it first seems to be, because the future orientation of desiring 'special things' inhibits the ability to see 'this' just as it is.




I once did a long retreat with a businessman who told me afterward that he spent to whole time contemplating his business, and was now clear on how he should re-structure it.





I guess that is a fair meaning.




Yes indeed. Meditation is to see it 'as it is' sans all the judgments, aversion, clinging, craving and other reactivity. The cessation of reactivity is equanimity, and equanimity is the practice regardless of what the experience is like.






Yes, because the teachings or religious philosophy have no truth content other than what can be ascribed as meaningful from real lived experience.