The Joy of Meditation, Understanding Jhana and Ecstatic Meditation

Buddhist Psychology and ethics within the context of the meditative absorption states (Jhanas)

This essay will examine how the meditative absorption states (jhanas) figure into Buddhist Psychology, or what is often called “purification” within a Buddhist philosophical context. Purification within a Buddhism is the abandoning of the Five Clinging Aggregates of Cognition, the Five Hindrances to enlightenment and the 10 Fetters to existence, as well as the cultivation of the Wholesome Mental States. Within a Buddhist context it is the hindrances to enlightenment, the fetters to continued existence and the unwholesome mental states that drive the ethical system of Buddhist psychology. The end result of negotiating the hindrances, fetters and unwholesome states is to arrive at wholesome states and freedom from suffering (dukkha) and enlightenment (nibbana).

Western psychology functions under two basic models. The first model is that psychological problems are caused by early traumas or inadequate parenting, which produces mental scars that remain through life until one revisits the event and acknowledges the trauma or inadequate training and forges new training. Many of the concepts of Western psychology show clear signs of having been acquired from either Buddhist or Hindu sources. For instance, the mental scars of Western psychology are none other than the samskars of Buddhism or Karmas of Hinduism.

It may seem a bit of a stretch to speculate that Western Psychology and Psychiatry got many of their concepts from Asian sources, however, many of the early psychologists were Austrian, German or Swiss and believes that

Freud, Sigmund. 1856-1939. psychoanalysis
Austrian physician and founder of psychoanalysis who theorized that the symptoms of hysterical patients represent forgotten and unresolved infantile psychosexual conflicts. His psychoanalytic theories, which initially met with hostility, profoundly influenced 20th-century thought.

ge0stalt or Ge0stalt (gú-shtält2, -shtôlt2, -stält2, -stôlt2) n., pl. ge0stalts or ge0stalt0en (-shtält2n, -shtôlt2n, -stält2n, -stôlt2n).
A physical, biological, psychological, or symbolic configuration or pattern of elements so unified as a whole that its properties cannot be derived from a simple summation of its parts. [German, shape, from Middle High German, from past participle of stellen, to place, from Old High German. See stel-

Reich (rhk, rh†), Wilhelm. 1897-1957. Bioenergetics
Austrian psychoanalyst who theorized that sexual repression is the source of many psychological and social problems.

bi0o0en0er0get0ics (bh1Å-Rn1úr-jRt2≤ks) n. (used with a sing. verb).
1. Biochemistry. The study of the flow and transformation of energy in and between living organisms and between living organisms and their environment.
2. Psychology. A therapeutic approach that incorporates breathing, movement, body exercises, psychotherapy, and free expression of feelings to enhance self-awareness and well-being and relieve physical and emotional tension. —bi1o0en0er0get2ic adj.

Rogers, Carl. 1902-1987.
American psychologist. A founder of humanistic psychology, he developed client-centered therapy, in which the client directs the focus and pace of each session.

Many people believe one just accumulates wholesome qualities and reduces unwholesome qualities, as if one was playing a game of Monopoly, but through sincere intention and effort of course one endeavors to acquire the wholesome qualities and reduces the unwholesome aspects of the psyche, but in this essay the premise will be put forth that through cultivating the meditative absorption states, what the Buddha called “jhana,” one will find a very real ally in fulfilling the ethics of Buddhism,

Every culture has an ethical system, such as the 10 Commandments and Seven Deadly Sins of the Abrahamic religions. Hinduism has its elaborate ethical system encapsulated within its Brahmanic code of ethics, which includes its concept of Ahimsa, which means “no harm.” Like other religions Buddhism has its ethical system contained within its Noble Eightfold Path and system of Precepts, which are meant to counter the hindrances, fetters and unwholesome states.

While it seems reasonable to acknowledge that aspects of morality are too often culturally biased, there are fundamental aspects of morality (what the Buddha called “sila”) that apply across cultural boundaries. Those aspects of human behavior that we call “essential moral behavior” seem to apply to every religion and correspond to an avoidance of harm. These concepts are intended to inspire one to avoid harm whenever possible. Harmlessness within a Buddhist context is most often interpreted as to not only avoiding harm to other humans, but other creatures, as well as to oneself.

A classic example of what we now accept as a cultural contrivance is the, pre-Buddhist and pre-Christian, practice of animal sacrifice that almost every religion and culture practiced intensively prior to the emergence and dominance of Buddhism and Christianity. In the classics, such as the Ramayana, Old Testament, Homer's Odyssey, and Virgil's Aeneid, we find animal sacrifice was considered by the early Hindus, Hebrews, Greeks and Romans to be essential religious, moral and ethical behavior. Now many of us, especially those following a Christian, Islamic, Buddhist or Hindu based spiritual model today, consider animal sacrifice amoral behavior.

We may want to reflect upon the American barbecue, which is a common enough and highly regarded cultural past time in the USA. While the American barbecue may not involve the killing of animals in close proximity to the barbecue, it is nonetheless a requirement that someone kill and process all of that chicken, beef and pork that Americans typically eat at their barbecues. Perhaps it is not too unreasonable then to consider the ancient practice of animal sacrifice was simply meeting a necessity of a feast by ritualizing the killing of the creatures that were the items on the menu. After all they did not have ice chests and refrigerators to preserve their meat.

What is common among the monastic traditions of the world is a belief that if the monk or nun simply emulates the life of his or her religion’s progenitor then she or he will succeed in his or her monastic efforts. It is also a common belief among those traditions that teach the contemplative life, that one must first demonstrate sufficient ethical behavior before being initiated into the “deeper mysteries” of that tradition. It is reasonable to assume that the “deeper mysteries” of the various religions were primarily the contemplative practices of that religion.

While arguably it is indispensable for the seeker to lead a life that is dedicated to ethics, it is clear, through examining the notorious misbehaviors among some monastics and well known lay teachers in every religion and tradition of the world, that simple emulation is not enough. Thus, there needs to be something else that makes it possible to fulfill the ethics of one’s religion and spiritual aspirations. This essay will attempt to prove there is something that empowers one to fulfill one’s hearts desire to lead an ethical life, that something is the meditative absorption states, what the Buddha called “jhana.”

It has been this contemplative’s experience that while he was dedicated to an ethical life for three decades, he had of course plenty of weaknesses, like everyone else. And, it was through leading a contemplative life that successfully manifested the meditative absorption states, he was in a sense fortified in his spiritual journey, as well as in his effort to lead an ethical life. In fact he has found the more he becomes saturated in the absorptions states the less he has an interest in the objects of the senses. Upon studying the Discourse of the Buddha this contemplative finds his personal experiences are supported by the Buddhist canon, and those supports will be supplied below.

5 Lower Fetters
In the process of our spiritual development, within a Buddhist context, we will encounter four basic aspects of the personality that prevents us from making progress. They are the aggregates of cognition, the 5 “lower fetters” the 5 “higher fetters”, and the hindrances. The 5 “lower fetters” (orambhagiya-samyojana) are those aspects of the self that tie us, or “fetter us” to material existence, they are narcissism, or clinging to a sense of self; doubt regarding that there is in fact another way of being other than as a material creature, clinging to ritualized or habitual behavior, sensual lust, and Ill-will and aversion. According to the Buddha it is this suite of psychological behaviors that keep us returning to physical form over and over again in the cycle of rebirth.

5 Lower Fetters (orambhagiya-samyojana) tying beings to the cycle of existence:

The Mahamalunkya Sutta (MN 64.9) says that we can free ourselves from the 5 “lower fetters” by cultivating the meditative absorption states (jhanas). The meditative absorption states require a mental state that is free of clinging, and it is through cultivating this clinging-free state that the absorption states deepen. And, the pleasure component, what the Buddha called “piiti,” within the meditative absorption states is so great that we are motivated to continue deepening those absorption states.

The Greater Discourse to Malunkyaputta

7. The Blessed One said, “There is a path, Ananda, a way to the abandoning of the five lower fetters; that someone, by relying upon that path, on that way, shall know and see and abandon the five lower fetters—this is possible…”

9. “And, what, Ananda, is the path, the way to the abandoning of the five lower fetters? Here, with seclusion from acquisitions, with the abandoning of unwholesome states, with the complete tranquilization of the bodily inertia, quite secluded from sensual pleasure, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhana…(through 8th jhana).

The Five Hindrances
The Five Hindrances (nivarana) to enlightenment (nibbana) are those things that block enlightenment. In the translated literature there is some variation in each hindrances interpretation, but they agree fairly closely on most of them. The first of the Hindrances is perhaps agreed upon most as “sensual desire” (kamacchandra, The prefix “kama” refers specifically to the sexual appetites and is reflected in the famous Hindu erotic manual the Kama Sutra. The second hindrance “Ill-will” or aversion (vyapada) is also fairly agreed upon, The third hindrance, however, has the widest range of interpretations of any of the Five Hindrances. Of the four translators that I investigated they offered “restlessness and ethics,” “restlessness and scruples,” “restlessness and remorse” and “worry-and-flurry” for (uddhacca-kukkucca), I decided to just call it “anxiety,” which seems to be what they were all struggling to get at. The fourth hindrance is also unanimously agreed upon as “sloth and torpor” (thina-middha), but after translating the Yoga Sutras of Patanjali I realized ‘middha’ is the Pali equivalent of the Sanskrit ‘nidrâ’ which refers to sleep. If we assume the physical body must go through a sleep cycle to remain healthy, then we come to realize that ‘middha’ or ‘nidrâ’ refer to ‘unconsciousness, not sleep or torpor. When the body enters its sleep cycle we need not lose consciousness. The fifth and final hindrance only had slight variation among the translators between “doubt” and “skeptical doubt” for (vicikiccha). I find “skeptical doubt” a bit clumsy. “skepticism and doubt” seems to make more sense of the English language, but I just went for “doubt,” which is included within our concept of skepticism.

1	Sensual desire	kamacchandra
2	Ill-will or aversion	vyapada
3	Restlessness and remorse (anxiety)	uddhacca-kukkucca
4	Sloth and Unconsciousness	thina-middha
5	Skeptical Doubt	(vicikiccha)

One of the most interesting and telling parts of the discourses related to the hindrances is in every case the hindrances are discussed, the meditative absorption states (jhanas) immediately follow as a consequence of being released from the hindrances. In the Tevijja Sutta (DN 13.75-79) the Buddha proposed that being free of the hindrances one would naturally find oneself as if “released from prison” and would be so glad, or joyful, (sukha) of that release one would naturally arrive at bliss (piiti) and tranquility (passaddhi) thus the meditative absorption states that he called “jhana” are manifested.

Tevijja Sutta (DN 13.75-79)
75 “…when these Five Hindrances are abandoned in himself, he regards it as being without debt, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to bliss (piiti). Feeling bliss (piiti), his mind becomes absorbed.

"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first absorption (jhana)...”
Translated by Maurice Walshe, “The Long Discourses of the Buddha (Digha Nikaya), Wisdom Publishing, Boston, 1987, 1995

The Buddha’s standard formula for the relationship between the hindrances and the meditative absorption states (jhanas) is provides in the Devadaha Sutta (MN 101. 38-42). It would thus seem the meditative absorption states depend upon the hindrances being “abandoned” prior to the arising of the meditative absorption states. We can then infer that one who has arrived at the meditative absorption states is thus by definition at least momentarily free of the hindrances.

Devadaha Sutta (MN 101. 38-42)
The Fruit Of Right Effort (samma-vayam)
"Having thus abandoned these Five Hindrances , imperfections of the mind that weaken wisdom, quite secluded from sense pleasures, secluded from unwholesome states, he enters upon and abides in the first absorption (jhana)...(through 4th jhana)"...Thus too, bhikkhus, this exertion is fruitful, this striving is fruitful."
(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)

In the Mahaavedalla sutta (MN 43) we see affirmed that the meditative absorption state (jhana) is free of the hindrances while retaining the five “jhana” factors: applied attention, sustained attention, joy, bliss and one-pointedness.

Mahaavedalla sutta (MN 43)
The Longer Discourse of Questions and Answers.
“One attained to the first jhana dispels five factors and maintains five factors. Here, friend, the bhikkhu attained to the first jhana has dispelled the interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. He maintains, applied and sustained attention (vitakka and vicára), bliss (piiti) joy (sukha), and one pointedness of mind (ekaggatha). Friend, the first jhana is devoid of these five and endowed with these five.

1	applied or initiating attention	Vitakka
2	sustained attention	Vicára
3	joy	Sukha
4	bliss	Piiti
5	one-pointedness	Ekaggatha
6	Mindfulness	Sati

We see in the 3 Kosalasamyutta, 24 (4) (Sagathavagga) by abandoning the Five Hindrances one gains the “great fruit” of the aggregates of one who is “beyond training:” virtue, absorption, wisdom, liberation and knowledge and vision.

3 Kosalasamyutta, 24 (4) (Sagathavagga)
Archery Book 1 with verses
“So too, great king, when a person has gone forth from the household life into homelessness, no matter from what clan, if he has abandoned five factors and possesses five factors, then what is given to him is of great fruit. What five factors have been abandoned? Sensual desire has been abandoned; ill-will has been abandoned; sloth and torpor have been abandoned; anxiety has been abandoned; doubt has been abandoned. What five factors does he possess? He possesses the aggregate of virtue of one beyond training, the aggregate of absorption (jhana) of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, the aggregate of knowledge and vision of one beyond training. He possesses the five factors. Thus what is given to one who has abandoned five factors and who possesses five factors is of great fruit.
(Bodhi, Bhikkhu trans., Samyutta Nikaya Wisdom, 2000)

1	Virtue	Sila
2	Absorption	Samadhi
3	Wisdom	paññá
4	Liberation	Vimuti
5	Knowledge and vision	Nanadassana

The Five Clinging Aggregates
Purification within a Buddhist context also means the relinquishing of the aggregates (skhandas) of cognition. The aggregates of cognition are: a sense of body, sensory stimulation, perception, mental structures and cognition. In Buddhist philosophy these aggregates of cognition are the hooks upon which our sense of self (ego) depends upon for its very existence. And, in Dependent Origination we see the Buddha formulate how the aggregates of cognition form our sense of self and perpetuate our continued cycle of rebirth.

The Five Clinging Aggregates (Skhandas) of Cognition, which cause the arising and passing away of mental structures (pancha-upadana-skhanda):

1	Body, matter, physical form	rupa
2	Sensor stimulation	vedana
3	Perception	sañña
4	Mental structures	sañkhara
5	Cognition	viññana

In the Mahamalunkya Sutta (MN 64.9) we also see that the Jhanas are also useful for the abandoning the five clinging aggregates (skhandas) of cognition.

The Greater Discourse to Malunkyaputta

15. “Whatever exists therein of (sensing), perception, (cognitive structures), and (cognition), he sees those states as impermanent (anicca), as suffering (dukkha), as a disease, as a tumor, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self (anatta). He turns his mind away from those states and directs it towards the deathless element thus: ‘This is the peaceful, this is the sublime,’ that is, the stilling of all cognitive structures, the relinquishing of all attachments, the destruction of all craving, dispassion, cessation, Nibbana.
(Majjhima Nikaya trans. Bhikkhus Nanamoli and Bodhi, Wisdom, 1995, 2001)

In fact in the Jhanasamyutta (SN 9.53) the Buddha said it was the meditative absorption states (jhanas) that were the path to understanding as well as destructing of the fetters.

The final stage of purification within a Buddhist context is when we begin to relinquish the 5 “higher fetters.” The 5 “higher fetters” are: craving for material existence; craving for immaterial existence; conceit and ignorance. Craving for material existence, is wanting to have a body with its five senses to explore a physical world. Craving for immaterial existence means wanting to exist in a paradise or angelic realm. Conceit is simply the sense of being a separate self. Restlessness is simply not being tranquil. And, ignorance is not understanding the way, truth and life of freedom from the cycle of existence.

1	Craving for material existence	rupa-raga
2	Craving for immaterial existence	arupa-raga
3	Conceit	mana
4	Restlessness	uddhacca
5	Ignorance	avija

We find in the Jhanasamyutta SN 9.53 that the meditative absorption states (jhanas) are also used for freeing oneself from the five higher fetters as well. So it seems that according to the Buddha, the meditative absorption states (jhanas) were a kind of “cure-all” that solved all of our spiritual and emotional problems.

Jhanasamyutta SN 9.53

"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The four absorptions (jhanas) are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
(Samyutta Nikaya trans. Bhikkhu Bodhi, Wisdom, 2000)

It did not seem to the enough to either Sidharta Gotama or to Patañjali to simply erase unwholesome qualities from one’s psyche, but to also replace those unwholesome qualities with wholesome ones. Both mystics recommend the cultivation of “wholesome” mental qualities, such as friendship (metta), compassion (karuna), sympathetic joy (mudita) and equanimity (upekkha).

The Four Houses of God (Brahma Viharas or Bodhichitta) Boundless States, or Divine Abodes
(note: generosity is the foundation for the Brahma Viharas):

1	Loving Kindness, Brotherly Love or Philos	Metta
2	Compassion	Karuna
3	Sympathetic Joy	Mudita
4	Equanimity	Upekkha

Yoga-Sûtra of Patañjali1.33
maitrî-karuñâ-muditopekæâñâä sukha-duïkha-puñyâpuñya-viæayâñâä bhâvanâtaå citta-prasâdanam
A calm mind that radiates friendship, Compassion (Karuna) and sympathetic joy is equanimous during the experience of happiness and suffering (sukha & dukkha) and virtue and evil. (Brahma vihara)

The Buddha went further to say that it was the meditative absorption states that actually lead to the wholesome mental states.

Tevijja Sutta DN 13.75-79
The Discourse of the Buddha
75. "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 the bliss (piti) and joy (sukha) born from withdrawal.

76. And he lets his mind pervade one quarter of the world with thoughts of Loving Kindness (metta) and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Loving Kindness (metta), far-reaching, grown great, and beyond measure.

77. 'Just, Vàseññha, as a mighty trumpeter makes himself heard-and that without difficulty-in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt Loving Kindness (metta).

'Verily this, Vàseññha, is the way to a state of union with Brahmà.
78. 'And he lets his mind pervade one quarter of the world with thoughts of Compassion (Karuna) Sympathetic Joy (Mudita), equanimity (Upekkha), and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Compassion (Karuna)…Sympathetic Joy (Mudita), . . . equanimity (Upekkha), far-reaching, grown great, and beyond measure.

79. 'Just, Vàseññha, as a mighty trumpeter makes himself heard-and that without difficulty-in all the four directions ; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt Compassion (Karuna), Sympathetic Joy (Mudita), equanimity (Upekkha).

It is also worth pointing out the act of meditation itself is self reflexive, so it seems unreasonable to accuse someone who is a contemplative who has arrived at skilful meditation, which is defined by the ecstasies (jhanas), of not engaging in self-observation, and self-reflection. While it is most certainly possible that someone could conceivably use any religious activity, such as meditation, as a means of escape, one who has arrived a the absorption states has by definition succeeded in negotiating the layers of the psyche to arrive at what the Buddha called “skilful or correct meditation.

Maha-satipatthana Sutta (DN 22.21)

"And what is skilful meditation (sama-samadhi)? There is the case where an aspirant -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters & remains in the first absorption (jhana)"... (through fourth jhana).

Some people have actually come out and stated that jhana yogis are addicted to jhana. Well, in the Buddha's own words in the Pasadika Sutta (DN 29), yes, jhana yogis are addicted to jhana, worse, pleasure seeking. But, since it is a pleasure "not of the senses" it is a pleasure worthy of seeking for one who seeks Buddhahood, Arahantship, full enlightenment.

Pasadika Sutta (DN 29)
The Delightful Discourse
24.2 “There are, Cunda, these four kinds of life devoted to pleasure, which are conducive to disenchantment, to dispassion, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. What are they? First a monk detached from sense-desires, detached from unwholesome mental states, enters and remains in the first jhana…the fourth jhana, which is beyond pleasure and pain, and purified by equanimity and mindfulness.”

Now we have a further question. Is this “addiction” to the ecstasies (jhanas) a distraction on the path to enlightenment? Are they an “escape?” Are they an “avoidance of necessary psychological work?” Do they keep the contemplative a “prisoner” of his or her own psyche?

Pasadika Sutta (DN 29)
“These are the four kinds of life devoted to pleasure, which are entirely conducive to disenchantment, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. So, if wanderers from other sects should say that the followers of the Sakyan are addicted to these four forms of pleasure seeking, they should be told: "Yes," for they would be speaking correctly about you, they would not be slandering you with false or untrue statements.”

The Way to the Imperturbable

2. “Bhikkhus, sensual pleasures are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools. Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come—both alike are Mara’s realm, Mara’s domain, Mara’s bait, Mara’s hunting ground. On account of them, these evil unwholesome mental states; such as covetousness, ill will, and presumption; arise and they constitute an obstruction to a noble disciple in training here.

3. “Therein, bhikkhus, a noble disciple considers thus: ‘Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come constitute an obstruction to a noble disciple in training here. Suppose I were to abide with a mind abundant and exalted (jhana), having transcended the world and made a firm determination with the mind. When I do so there will be no more evil unwholesome mental states, such as covetousness, ill will, and presumption in me, and with the abandoning of them my mind acquires confidence in this (foundation). Once there is full confidence, he either attains to the imperturbable now or else he resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable. This, bhikkhus, is declared to be the first way directed to the imperturbable.

13. “…Perceptions of the imperturbable, perceptions of the base of nothingness, and perceptions of the base of neither-perception-nor-non-perception—this is identity as far as identity extends. This is the deathless, namely, the liberation of the mind through not clinging.
(Majjhima Nikaya trans. Bhikkhus Nanamoli and Bodhi, Wisdom, 1995, 2001)

Pasadika Sutta (DN 29)
The Delightful Discourse
25. Then such wanderers might ask: "Well then, those who are given to these four forms of pleasure-seeking - how many fruits, how many benefits can they expect?" And, you should reply: "They can expect four fruits, four benefits. What are they? The first is when a monk by destruction of three fetters has become a Stream-Winner, no more subject to rebirth in lower worlds, firmly established, destined for full enlightenment; the second is when a monk by the complete destruction of three fetters and the reduction of greed, hatred and delusion, has become a Once-Returner, and having returned once more to this world, will put an end to suffering; the third is when a monk, by the destruction of the corruptions in this very life has, by his own knowledge and realization, attained Arahantship, to the deliverance of heart and through wisdom. Such are the four fruits and the four benefits that one given to these four forms of pleasure-seeking can expect."
a translation from the Pali by
Maurice Walshe, Wisdom Publications, Boston 1987, 1995

In conclusion we can say while the Buddha was not aware of 20th century psychological concepts and terminology, his concept of the “fetters,” “hindrances” and “aggregates” is consistent with the range of psychological terminology that is associate with obsessive-compulsive personality disorders. And, he had come up with a way of dissolving those aspects of the psyche that are commonly associated with personality disorders. And, his way of dealing with those personality disorders was in the cultivation of the absorption states (jhanas). Thus we can hardly assume one who has arrived at “disenchantment, to cessation, to tranquility, to realization, to enlightenment, to Nibbana” is one who is avoiding necessary “psychological work” or a “prisoner” of his or her own psyche.

We can also conclude that one who has arrived at the meditative absorption states (jhanas) must have “dealt” with his or her “necessary psychological work” and is thus free of being a “prisoner” to his or her own psyche, because the ecstasies (jhanas) require dispassion and equanimity for them to emerge and deepen, and addictions are obsessive-compulsive personality disorders that are a consequence of an anxiety disorder. One who has established the conditions of absorption (jhana) is going to be at least relatively free in the moment of anxiety thus it seems unlikely that one who has given rise to the absorption states is either addicted or has escaped the consequences of his or her unresolved anxieties.

Finally it seems reasonably to conclude that one who is an authentic enlightened being would be saturated in the meditative absorption states (jhanas) and thus not manifest the Five Hindrances, the five clinging aggregates, or the 10 fetters to existence. Thus such a one would not manifest the Seven Deadly Sins (Pride, Envy, Gluttony, Lust, Anger, Greed and Sloth), because the Seven Deadly Sins are nothing other than obsessive-compulsive behavior disorders. So, let us not assume one who has given rise to the meditative absorption states is “addicted to bliss states” but is someone who has negotiated purification within a Buddhist context.

The historic Buddha often recommended to his monastic and lay disciples to cultivate the meditative absorption states (jhanas/dhyanas) as a desirable pleasure to be cultivated (MN 139), because the meditative absorption states are a wholesome state that would afford one, as he put it, "the joyful home of the way" (Di.t.thadhammasukhavihaaraa) (MN 66). In fact he defined his Noble Eight Fold Path based upon the meditative absorption states (DN 22.21). He said cultivating the meditative absorption states was a Noble, correct, true or right effort (MN 101). He said it was the meditative absorption states that were the “way to the abandoning of the five lower fetters” (MN 64.9) and the burning up or destroying of the five higher fetters (SN 9.53). He said the meditative absorption states depend upon relinquishing the Five Hindrances (MN 101. 38-42). Thus, by definition, when we have successfully entered into meditative absorption, we are free of the hindrances. He even said that those who cultivate the meditative absorption states are the "chief, the best the foremost, the highest, the most excellent of... meditators" (SN 34), because those who cultivate the meditative absorption states are moving toward enlightenment (nibbana) (SN 9.53). Thus they are developing a superhuman state (lokuttara) (MN 31). And, of course the meditative absorption states are just one of several fruits, such as insight (vipassana) that are available to the noble ones who follow this Noble Eight Fold Path (Dhammapada Verse 372 & Samaññaphala Sutta (DN 2) ).

1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.

2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.

3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.

4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.

5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

Noble Eight Fold Path

The Seven Deadly Sins

1. Pride is excessive belief in one's own abilities, that interferes with the individual's recognition of the grace of God. It has been called the sin from which all others arise. Pride is also known as Vanity.

3. Gluttony is an inordinate desire to consume more than that which one requires.

5. Anger is manifested in the individual who spurns love and opts instead for fury. It is also known as Wrath.

6. Greed is the desire for material wealth or gain, ignoring the realm of the spiritual. It is also called Avarice or Covetousness.

Ten Commandments

1. I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of slavery.

2. Thou shalt have no other gods before Me. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not bow down unto them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; And showing mercy unto the thousandth generation of them that love Me and keep My commandments.

3. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh His name in vain.

4. Remember the sabbath day to keep it holy. Six days shalt thou labour, and do all thy work. But the seventh day is the sabbath in honour of the Lord thy God; on it thou shalt not do any work, neither thou, nor thy son, nor thy daughter, thy manservant nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day; therefore the Lord blessed the sabbath day, and hallowed it.

5. Honour thy father and thy mother; in order that thy days may be prolonged upon the land which the Lord thy God giveth thee.

10. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.

(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)
http://www.greatwesternvehicle.org/pali/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/031-culagosinga-sutta-e1.htm

Pasadika Sutta (DN 29)
The Delightful Discourse
a translation from the Pali by
Maurice Walshe, Wisdom Publications, Boston 1987, 1995

The GWV translations of the Tipitaka, in English translations, as well as the original Pali and Sinhala, the Tipitaka, online

I can only hope that I have been of some small benefit to you and others. I seek not to cause harm, but only to benefit all beings with every thought word and action. And, if I have inadvertently caused harm, then I only seek your forgiveness and the forgiveness of the others I may have harmed.

If one diligently engages in the contemplative life one will become enlightened in this very life-time,

1	Self View (Narcissism)	sakkaya-ditthi
2	Skeptical doubt	vicikiccha
3	Clinging to rules, rights and rituals	silabbata-paramasa
4	Sensual lust	kama-raga
5	Ill-will or aversion	vyapada

1	right view (understanding)	samma ditthi
2	right thought	samma sankappa
3	right speech	samma vaca
4	right action	samma kammanta
5	right livelihood	samma ajiva
6	right effort	samma vayam
7	right concentration (mindfulness)	samma sati
8	right absorption	samma samadhi