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An Experiential Look at the Phenomena of Meditative Absorption

February 13, 2006

By Jhanananda (Jeffrey S. Brooks):

(copyright 2006 all rights reserved)

As the western people mature into the contemplative life there seems to be a growing awareness that there is more to meditation than has been presented to us through the various contemplative schools.  Those schools have predominantly come from Asia.  Some of those schools are: in the Hindu model, which are primarily represented by TM and Sat Mat; the many Buddhist models are represented by the various vipassana schools originating either in U Ba Khin or Mahasai Sayadaw and their western counter parts in the various Insight forms; there are a number of Zen schools observing shiken taza and other meditation styles; and the various ritual forms of Tibetan Buddhism.

Skillful meditation, within a Buddhist context, is defined in the Maha-satipatthana Sutta (DN 22).  In that sutta the Buddha used the Pali term 'Samma-Samadhi' in reference to skillfulness in meditation, and he defined that term with another Pali term 'jhana.' The Pali term 'Samma-Samadhi' is often translated as 'right' or 'correct concentration.'  For the purposes of this article we will reject the term 'concentration' as a translation for the Pali and Sanskrit term 'samadhi' because the term 'concentration' implies that skilful meditation is simply a case of intense concentration, whereas, from reading the Discourse of the Buddha and from personal experience, as well as consultation with many contemplatives it is clear that the experience of skilful meditation is a subjective state, or an altered state of consciousness, that occurs due to the skilful practice of a meditation technique.

The Four Material Ecstasies or meditative absorptions (rupa jhanas) 'samprajana-samadhi or savikalpa-samadhi.'

Stage 1

In my experience with meditative absorption the first stage of absorption is characterized by simply finding some pleasure in the practice of meditation.  I believe this is the piiti and sukha that is in the Buddha's discourses.  I find it is a simple pleasure, nothing grand or mysterious, like flashing orbs of light.

When we find that we enjoy meditation, then we will be inspired to sit often and for longer periods of time.  When we sit in meditation enjoying it for about 15-30 minutes then we may find that the mind becomes somewhat calm, and if the mind does become calm, then the body will relax and tensions will be released.  Some times these releases of tension can be abrupt and manifest as a spontaneous twitch or jerk. These twitches and jerks are called 'kriyas.'

Stage 2

When the mind becomes calm then one can say one has entered the second stage of absorption, because the second stage of absorption is characterized by tranquility.  Again this is a relatively simple stage, because we have only found some peace and relaxation and release of stress and a calm mind, thus tranquility has arisen, which is the defining characteristic of the second stage of absorption (jhana).

If we remain in this calm and somewhat still place for a while (15-30 minutes more) then we may find that we enter a hypersensitive stage. In this hypersensitive stage we may find that we can hear things at considerable distance, or sounds may just seem louder than normal.  In this phase we may also observe tickles and itches that seem to arise rather annoyingly. As this stage advances these itches and tickles can multiply and almost fizz upon our skin. This stage is like a barrier to the 3rd stages of absorption, because if we respond to those itches and tickles then we will not progress deeper into absorption. 

The reason for the itches and tickles is the body has sensations going on its surface at all times, but we simply are not aware of them because our attention is drawn to outward phenomena of sights and sounds, etc.  As we approach the third stage of absorption our attention is no longer distracted by various phenomena, which causes our senses to become hyper sensitive.  When the senses become hypersensitive we become increasingly aware of subtle phenomena, such as the sloughing off of dead skin.  It is this sloughing off of dead skin that is perceived as itches and tickles during meditation, and it is this sensation that tends to draw our attention away from the processes of absorption.  If we do not respond to those itches and tingles then we will successfully negotiate the processes of absorption and progress to the next stage.

As absorption progresses we are transitioning from an externally focused awareness upon the sensory apparatus to an internally focused awareness, which is free from the sensory apparatus. This transition necessitates traversing this domain or stage of hypersensitivity.  The experience is at first one encounters the occasional itch and tingle, which, if responded to through itching, never allows the contemplative to progress any further into meditative absorption.  However, if the contemplative can sit through this stage of hypersensitivity, then the itches and tingles increase progressively until there is a burst of itchiness, in which the itches and tingles seem to explode upon the surface of the body, which can be quite maddening to sit through, because the sensation is quite a bit like feeling ants crawling all over one's face.  However, if one can sit through this burst of sensation, then the crawling ants phase gives way rather quickly to the tingling cobweb-like sensation of charismatic phenomena, which is not unpleasant. 

Stage 3

If we can sit through this burst of sensation and arrive at the tingling or cobweb stage of sensation, then we have arrived at equanimity, which is the defining quality of the 3rd stage of meditative absorption (jhana/samadhi).  In many of the translations of the suttas, there is some confusion about an old pleasure subsiding and being replaced by a new pleasure (piiti).  Well, we should ask what the heck is this new pleasure? In my experience this new pleasure (piiti) is the tingling or cobweb stage of sensation, which is the arising of non-physical phenomena.

The Buddha called this non-physical phenomena 'jhana-nimitta' which simply means 'signs of absorption.' This means we are transitioning from physical pleasure to a subtle non-physical source of meditative pleasure. This subtle non-physical source of meditative pleasure is charismatic in nature and is none other than bliss, which is the charismatic phenomena of ringing, the sensations of chakras, and stigmata and aura, etc.  Thus, if any of the charismatic signs (jhana-nimitta) arise, then by definition we have arrived at the bliss of the 3rd stage of absorption.

Stage 4

In my experience of meditative absorption, when I bring my attention away from physical sensations to the blissful charismatic signs of absorption, and remain with those signs for another 15-30 minutes, then my meditation deepens into a stage where there is no fatigue, the body is utterly free of stress, and the mind is free of anxiety. In this stage the charismatic signs become intense.  At this time I feel as if I could sit like that forever.  Being free from physical unpleasantness, which the Buddha called "adukkha," and free also from physical sensations of pleasure, which the Buddha called "asukha," is the defining characteristic of the 4th stage of absorption (adukkha-m-asukhá).

The Four Immaterial Attainments This stage is the immaterial attainments, a trance or rapture, or nonmaterial absorption, arupa-jhana. Patanjali called this stage  'asamprajata-samadhi' or 'nirvikalpa- samadhi.' This stage of absorption is characterized by the absence of physical sensory stimuli.

Transitional phase absorption

Further I have found if I remain with these now intense and powerful blissful sensations of energy that are now coursing through the body, for perhaps another 15-30 minutes, then I find that I transition into another state of absorption in which all of the physical sensations are completely effaced and I am filled only with these powerful energies.  I have found at this time I can, if I want, lift up out of the body and fly through walls and across the landscape and high into the sky and deep into space and across the galaxy.  Or, I have also found that I can travel into sub-atomic structures, or I can travel backwards in time and relive whole lifetimes, or travel forwards in time, or I can travel through many planes of existence from hell to the highest heavens.

Stage 5

Further I have found that once I have flown into space and I see the infinity of stars and galaxies spread out before me, then by definition I have entered into the domain of infinite space, which the Buddha called "Akasanancayatana," which literally means the "domain of space."  This is by definition the 5th stage of absorption (samadhi).

I have found if I can remain out of body in space (akasa) with the infinity of stars spread out before me, then infinite time opens up to me such that I witness the birth of galaxies, and time becomes utterly meaningless to me. In this domain I feel as though I am time itself. This I call the domain of infinite time.

Stage 6

Further, when I am out of body in the expanse of infinite space and time, then I realize that all of those points of light are not just stars and planets and galaxies, but they are also beings singing the most blissful chorus and radiating bliss-filled love.  At this point I know that I have arrived at the 6th stage of absorption, which the Buddha defined as "Vinnananaacayatana."  This is often translated as "Infinite consciousness" and is the definition of the 6th stage of meditative absorption (samadhi). 

The Kabbalists called this stage of absorption "Devekut with the Shekhinah."  The Shekhinah is what they called the body of god and they said it was made of many sparks of light.  These 'sparks' of light are the stars.  Mahayanists call this stage "Indra's net of jewels." Vaishnava Hindus call this domain Vishnu's Ocean of Milk. The Romans called this "via lactea," which means the milkyway. The Yoga sutras called this state "dharma megha•," which means the cloud of truth.  To the ancients the stars in the night sky were heavenly beings, which they called angels, or devas or gods.  When I flew out of body to see those stars I found they are planets, stars and galaxies and they are also radiant beings.

Stage 7

I have found if I remain in this domain unattached to anything then my awareness expands to embrace all of those beings and points of light.  Those beings and points of light become the cells of my organism, and my psyche includes all of the other psyches in the universe.  This stage the Buddha called "akincannayatana" which is often translated as the domain of No-Thingness. To me it is an infinite non-dual state in which one cannot distinguish between either this nor that, neither self nor other, neither self nor god.  When Moses experienced this domain he said, "I am That, that I am." The Advaitans said, "Tat Twam Assi," which means the same thing. When Jesus said, "I and my father in heaven are one," he was most probably speaking of this experience. This is the 7th stage of meditative absorption (samadhi).

Further, I have found if I remain in absorption attached to nothing then my awareness enters into a domain in which there is no perceivable object. It is as if all the non-material senses have completely gone as dead as the physical senses.  There is not even a sense of time or dimension or location in space.  I believe this domain the Buddha called "nevasannanasannnayatana," which translates as the domain of neither-perception-nor-non-perception. I believe this is cessation (nibbana/nirvana) union (yoga) with the Infinite in which there is no sensible dimension, blackness, the full enlightenment. The Sufis called this absorption state "fana" which means annihilation.

The Four Material Ecstasies or meditative absorptions (rupa jhanas) 'samprajana-samadhi or savikalpa-samadhi.'

1- The first jhana (Bliss) contains 5 jhana factors and 1 factor of enlightenment, the 6^th factor (Piti) is acquired:

2- Second jhana (Tranquility) with no attention or Vitakka & Vicára needed, contains 4 jhana factors and 2 factors of enlightenment, the 3^rd factor (Passaddhi) is acquired:

3- Third jhana (Equanimity) contains 5 jhana factors and 3 factors of enlightenment, the 5^th factor of enlightenment (Upekkha) is acquired:

4- Fourth jhana [freedom from joy and suffering (asukha and adukkha)] contains 4 jhana factors and 3 factors of enlightenment:

Transitional phase absorption (nerupajhana-nearupajhana) between material (rupa) an immaterial (arupa) absorption (jhana), where OOBs and luminous orbs appear.

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

Other absorption states not listed in the Buddha dhamma

absorption or union (yoga) with infinite time, or a God of infinite time,

Kindest regards, Jhanananda

Sources:

The Great Western Vehicle Archive on Gnosis, Ecstatic Meditation (Jhana/Samadhi) and Ecstatic Buddhism

The GWV master directory of translations of the TIPITAKA, The Earliest Buddhist Canon of Literature

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

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

Satipatthana Sutta (MN 10) 'Larger Discourse on the Four Paths of Mindfulness'

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

The Yoga Sutras of Patanjali, Translation by Jhanananda

http://www.greatwesternvehicle.org/vedic/jhananandaysutra.htm

This article can be retrieved at this URL:

http://www.greatwesternvehicle.org/experientialjhana.htm

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