October 25, 2005

By the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

(copyright 2005 all rights reserved)

jhána: 'absorption, ecstasy' (meditation) refers chiefly to the four material ecstasies of the material sphere (rúpa-jjhána or rúpávacara-jjhána; s. avacara). They are achieved through the attainment of full (or ecstatic) contemplation (appaná, s. samádhi), during which there is a partial, suspension of the fivefold sense-awareness and of the 5 hindrances (s. nívarana). In the Yoga Sutras of Patanjali they are called "samprajana-samadhi."

The jhanas are altered states of consciousness that arise due to the skillful practice of meditation.  The Christian mystics, like Saints Anthony, Vitus, Francis of Assisi, Bernard of Clairvaux, Teresa de Avila and Juan de la Cruz, also taught various techniques of prayer, meditation and contemplation, and they called these altered states of consciousness religious ecstasies.  In fact one will find every contemplative tradition, such as Sufism and kabala, has some context for these states.

The state of consciousnessof jhana is one of full alertness and lucidity. Within a Buddhist context this high degree of absorption is generally developed by the practice of one of the 40 subjects of meditation as described in the various sati suttas (D 22, M 10, 118. 119). Often also in the commentaries the 4 immaterial spheres (arúpáyatana) are called absorptions of the immaterial sphere (arúpa-jjhána or arúpávacara-jjhána).

The rupa jhánas are free from 5 things (i.e. the hindrances, nívarana, q.v.). Jhána in its widest sense (e.g. as one of the 24 conditions; s. paccaya 17). They are the source of at least 3 of the 7 factors of enlightenment (bliss piiti, tranquility passaddhi, and equanimity upekkha); they are the concequence of another of the factors of enlightenment (mindfulness sati); and they are the very definition of another (samádhi). The 6th factor of enlightenment, bliss (piiti), remains the backbone of all the jhanas, getting rarefied with each jhana. Thus jhana accounts for at least 5 of the 7 factors of enlightenment, and through experience this contemplative can say that the remaining two factors of enlightenment [Wisdom (panna) and Energy (viriya)] are also a consequence of the attainment of jhana . Jhána is the Buddha's very definition of the 8th fold of the Noble Eightfold Path (D 22).

The stereotype text, often met with in the Suttas, runs as follows:

Kayagata-sati Sutta (MN 119) “Mindfulness of the Body"

(The Four Jhanas)

"Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first absorption (jhana): bliss (piti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention ('vitakka' and 'vicára'). He permeates and pervades, suffuses and fills this very body with bliss (piti) and joy (sukha) born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder becomes saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, the contemplative permeates... this very body with bliss (piti) and joy (sukha) born of withdrawal. There is nothing of his entire body that is not pervaded by bliss (piti) and joy (sukha) born from withdrawal. And as he remains thus heedful, ardent, and resolute, any memories and resolutions related to the household life are abandoned, and with their abandoning his mind gathers and settles inwardly, grows unified and centered. This is how a contemplative develops mindfulness of the body.

"And furthermore, with the stilling of applied and sustained attention (vitakka and vicára), he enters and remains in the second jhana, with bliss (piti) and joy (sukha) born of tranquility, unification of awareness free from applied and sustained attention ('vitakka' and 'vicára') and with internal assurance. He permeates and pervades, suffuses and fills this very body with bliss (piti) and joy (sukha) born of tranquility. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south (1), and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake not pervaded by the cool waters; even so, the contemplative permeates... this very body with the bliss (piti) and joy (sukha) born of tranquility. There is nothing of his entire body not pervaded by bliss (piti) and joy (sukha) born of tranquility. And as he remains thus heedful, ardent, and resolute, any memories and resolutions related to the household life are abandoned, and with their abandoning his mind gathers and settles inwardly, grows unified and centered. This is how a contemplative develops mindfulness of the body.

"And furthermore, with the fading of joy (sukha), he remains in equanimity, mindful and alert, and physically sensitive of pleasure (piti). He enters and remains in the third jhana, of which the noble ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the bliss (piti) divested of joy (sukha). Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be not pervaded with cool water; even so, the monk permeates... this very body with the bliss (piti) divested of joy (sukha). There is nothing of his entire body not pervaded with bliss (piti) divested of joy (sukha). And as he remains thus heedful, ardent, and resolute, any memories and resolutions related to the household life are abandoned, and with their abandoning his mind gathers and settles inwardly, grows unified and centered. This is how a contemplative develops mindfulness of the body.

"And furthermore, with the abandoning of pleasure (sukha) and pain (dukkha)-- as with the earlier disappearance of elation and anxiety -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, with neither pleasure (sukha) nor pain (dukkha). He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body not pervaded by pure, bright awareness. And as he remains thus heedful, ardent, and resolute, any memories and resolutions related to the household life are abandoned, and with their abandoning his mind gathers and settles inwardly, grows unified and centered. This is how a contemplative develops mindfulness on the body."

The Four Material Ecstasies, meditative absorption states (rupa jhanas).

1- The first jhana (effusive elation) contains 6 jhana factors:

2- Second jhana (tranquility, no effort of concentration, or no Vitakka & Vicara needed) contains 6 jhana factors:

3- Third jhana (equanimity) contains 6 jhana factors:

4- Fourth jhana (freedom from suffering) contains 6 jhana factors:

Transitional phase absorption (nerupajhana-nearupajhana) between material (rupa) an immaterial (arupa) absorption (jhana), where OOBs and luminous orbs appear, as well as the recollection of former lives takes place.. No sensory stimuli "contact" remains.

The Four Immaterial Attainments trances or raptures (nonmaterial absorptions) (arupa-jhanas) (Jhanas 5-8) "asamprajnata" or "nirvikalpa-samadhi." where there is no awareness of the material senses:

Other absorption states not apparently described in the Buddha's Discourses

jhána-paccaya: is one of the 24 conditions (paccaya, q.v.).

Bibliography:

The Literature of Ecstatic Buddhism

Last updated 07-02-06

What is Ecstatic Buddhism? (September 19, 2004)

What is Jhána? Jhána as defined in the Buddha's Discourses (October 13, 2005)

The GWV Jhana Resource Guide

A Critical Analysis of the teaching of Jhana

Jhana, the Joyful Home of the Way. Understanding the meditative absorption states (jhanas) and their associated phenomena (phala) within the Buddhist canon. Kundalini, Kriyas, OOBs and other aspects of Ecstatic Meditation by the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

The Jhanas By Ajahn Brahmavamso

A Honed and Heavy Axe: Samatha and Vipassana in Harmony by Chandako, Ajahn

A Swift Pair of Messengers by Bhikkhu Sujato

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana (Buddhist Publication Society Wheel Publication No. 351; 1988; 159k/53pp.)

Jhana, the Joyful Home of the Way

(Di.t.thadhammasukhavihaaraa)

Understanding the meditative absorption states (jhanas) and their associated phenomena (phala) within the Buddhist canon.

Kundalini, Kriyas, OOBs and other aspects of Ecstatic Meditation

by the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

copyright 2003, 2004, 2005

The Phenomena (Phala) of Ecstatic Meditation

The Fruits (Phala) of the Contemplative Life (September 13, 2004)

Clairaudience or the Divine Ear and meditation induced tinnitus (May 9, 2004)

The characteristic manifestations of absorption, Jhana-Nimitta (October 1, 2004)

Charismatic Movement, Kriyas (April 23, 2004)

The Proto-Contemplative Life, Lucid Dreams and Out-of-Body Travel (August 1, 2004)

Rapture in Buddhism, Manomaya, the "mind-made body." The Buddha's Discourses on the Astral Body and Out-of-Body (OOB) experiences (updated November 09, 2004)

Remaining Conscious During the Sleep Cycle

Recognizing the Absorption States (jhana) (October 16, 2004)

Absorption States (Jhanas) Within A Theistic Context (April 17, 2004)

Absorption States (Jhanas) Within A Non-dualist Context (April 28, 2004)

A Proposed Unifying Theory for the Experience of Gnosis  Within a Structure of Placing the Phenomena Associated with the Concept of Access Concentration (upacara-samadhi), The luminous Orb, and the Out-of-Body (OOB) experience within the Buddha's 8 stages of Meditative Absorption (jhana)

The Joy of Meditation

The Contemplative Practices (Magga) of Ecstatic Buddhism

A Practice Regimen (Magga) That Can Lead To Enlightenment (Phala) In This Very Lifetime

Understanding Right Meditation (samma-samadhi) Concentration leads to Absorption, which leads to Enlightenment (May 9, 2004)

The Degree of "Grip" upon the Meditation Object

Random Reflections Upon Field Meditation During a Solo Wilderness Retreat, 2005

On the Recollection of Former Lives

Posture for the Skillful Practice of Meditation

Lying Down Meditation (May 26, 2004)

Walking Meditation (February 23, 2005)

Eyes Open Verses Closed During Meditation

The use of the Visual Meditation Object, Kasina (April 5, 2004)

Using the Moon as a visual meditation object, Kasina (August 11, 2004)

Sex and the Ecstasies (Kundalini/Jhana), updated (November 9, 2004)

Food and a Contemplative Life (June 11, 2004)

Commitment as a Refuge, Dark Night of the Soul in Buddhism (January 1, 2003

The Fragrance of Enlightenment

The Personal Experience of Ecstatic Meditation

Jhanananda's Autobiographical Writing

Some Answers to questions regarding The Personal Experience of Ecstasy (Jhana) (October 2, 2004)

The Experience of Meditation (July 23, 2004)

The Proto-Contemplative Life, Lucid Dreams and Out-of-Body Travel (August 1, 2004)

Self-Ordination

Recovered Previous Lifetimes of Jhanananda

Circa 1910-1945, Commitment, reliving torture in a prison camp

Circa 1880-1910, A Mirror Reflected into its Self, a Native American lifetime

Circa AD 1000, Salmon-Boy, a Native American lifetime

Other Case Histories

The Jhanas in Buddhist Psychology

The Joyful Home of the Way (Di.t.thadhammasukhavihaaraa). Buddhist Psychology and ethics within the context of the meditative absorption states (Jhanas)

The Jhanas and Addiction

Abandoning the Five Hindrances (nivarana) and the 10 Fetters (samyojana)

The Fruits (phala) of the Contemplative Life (September 13, 2004)

Commitment as a Refuge, Dark Night of the Soul in Buddhism (January 1, 2003)

Canonical Support for Ecstatic Buddhism

The Language of Ecstasy (October 15, 04)

A Pleasure that is not of the Senses (Jhana)

Understanding Piti and Sukha

Understanding the Pali terms, 'vitakka' and 'vicára' (October 10, 2004)

Dispelling the Myth of Access Concentration (upacara-samadhi)

Dispelling Common Misconceptions Regarding Insight (vipassana) and Absorption (Jhana/dhyana)

A Proposed Unifying Theory for the Experience of Gnosis  Within a Structure of Placing the Phenomena Associated with the Concept of Access Concentration (upacara-samadhi), The luminous Orb, and the Out-of-Body (OOB) experience within the Buddha's 8 stages of Meditative Absorption (jhana)

Commitment as a Refuge, Dark Night of the Soul in Buddhism (January 1, 2003)

The Lack of Evidence In Support of a 'Dry' Insight Practice

Exposing translator bias in the Translation of the Pali Canon and other Buddhist literature (updated 11-10-04)

The Phala Nikaya

The Buddha's Discourse on Attainment

Key Sutta Translations of the Pali Canon and the Yoga Sutras in support of Ecstatic Meditation,

edited and/or translated by Jhanananda

Ahara Sutta (SN XLVI.51) “Food” (for the Factors of Awakening)

Anapanasati Sutta (MN 118) "Mindfulness of the breath"

Aneñja-sappaya Sutta (MN 106) “Conducive to the Imperturbable” Arupa Jhana Practice Paths

Bahiya Sutta (U 1.10) relinquishing cognition

Ganakamoggallana Sutta (MN 107) On a training strategy

Gopaka Moggallana Sutta (MN 108) Ten Qualities Inspiring Confidence

Kayagata-sati Sutta (MN 119) “Mindfulness of the Body"

Magga-vibhanga Sutta (SN XLV.8) “Analysis of the Path”

Mahaasaccaka sutta (MN 36) On the pleasure of meditation (jhana), the fruits (phala) of the contemplative life, and the Dark Night of the Soul.

Maha-nidana Sutta (DN-15) "The Larger Discourse on Causation," Seven Stations of Cognition and Eight Emancipations

Mahàsàropama sutta (MN 3. 9) "The Major Discourse on Heartwood"

Maha-satipatthana Sutta (DN 22) the "Larger Discourse on the Four Paths of Mindfulness" updated 10-27-04

Samadhanga Sutta (AN V. 28) "The Factors of Absorption"

Samadhi Sutta (AN IV.41) "The Discourse on Absorption"

Samana-Mundika Sutta (MN 78) "Mundika the Contemplative"

Samaññaphala Sutta (DN 2) “The Fruits of the Contemplative Life”

Samugatta Sutta (AN III.100 xi-xv) "Arising" or Nimitta Sutta

Satipatthana Sutta (MN 10) "the Four Paths of Mindfulness"

Satipatthanasamyutta (SN 8) (8) “The Competent Cook,” a Discourse on Jhana-nimitta.

Translation into English of Dhammapada Verse 372 By Twenty-five Authors (November 10, 2004)

The Yoga Sutras of Patanjali

May you be enlightened in this very lifetime

Jhanananda (Jeffrey S. Brooks):