by Maria Vaghi and Bruno Neri
At the recent ISCR conference held in Padova, we had the opportunity to hear directly from the author Matthew D. Sacchet about this intriguing and laborious study that he completed with Terje Sparby (who was not at the conference).
We have now synthesized this work, as you can read in the text below. This is another fascinating example of research in the field of contemplative science, and specifically the study of advanced meditation.
The whole work can be read on Springer Link.
Jhāna refers to advanced states of meditative absorption characterized by deep concentration and absorption. Traditionally practiced in Buddhist monastic contexts, the jhānas are increasingly explored by lay practitioners as well. The practice and understanding of jhāna, with their historical roots in Buddhism, are central to both phenomenological and neuroscientific discussions. This study aims to provide a systematic and unified overview of jhāna, clarifying discrepancies between various modern interpretations and descriptions.
The term "jhāna" derives from the Sanskrit root "dhi" and refers to states of deep meditative absorption. In the Theravāda Buddhist tradition, Jhāna are described as progressive states through which the mind attains high levels of concentration and tranquility. Traditionally, the jhānas are divided into eight states: four material jhānas and four immaterial states (the arūpa hhānas).
(*) [states of deep meditative absorption are also present in other Buddhist traditions; this study refers to jhāna specifically in the context of the Theravāda tradition - Editorial note]
In recent decades, various modern manuals have explored and developed different accounts of the jhānas. Some manuals rely on the suttas, which present jhāna as moderate states of absorption, while others refer to Buddhaghosa's "Visuddhimagga," which describes them as deeper states of absorption. This difference in references has led to significant variations in the description and practice of jhāna.
The study analyzed eight meditation manuals to identify common features and discrepancies in jhāna accounts. Although similarities exist between descriptions, variations can be considerable. Some modern manuals disagree on fundamental aspects such as the presence of thought during jhāna and the degree of absorption required.
To ensure scientific rigor, it is essential to clearly define jhāna. An inclusive definition should encompass:
1. Intentional and stable concentration.
2. Reduction or absence of negative mental states.
3. Development of positive factors such as bliss and peace.
4. Orientation of the mind towards insight and meditative goals.
Description of the Eight Jhāna
Jhāna are divided into eight states, with variations in descriptions among manuals. Here is a summary of how the states are typically understood:
First jhāna: Characterized by vitakka (initial thought), vicāra (sustained examination or attention), pīti (joy), and sukha (happiness). Manuals agree on the presence of bliss and tranquility but differ in their interpretation of vitakka and vicāra, with some seeing them as forms of attention rather than actual thought.
Second jhāna: Described as devoid of vitakka and vicāra, marked by a purer form of bliss and deeper concentration, without applied effort.
Third jhāna: Joy (pīti) is reduced, with pure happiness (sukha) prevailing. This state is distinguished by greater equanimity and concentration.
Fourth jhāna: Characterized by complete equanimity (upekkhā) and the absence of happiness and joy. This state represents a deep absorption where the mind is entirely calm.
Immaterial states (arūpa jhāna): These include the "Sphere of Infinite Space," the "Sphere of Infinite Consciousness," the "Sphere of Nothingness," and the "Sphere of Neither Perception Nor Non-Perception." They represent a progression towards total abstinence from material perceptions.
Major discrepancies include:
1. Presence of thoughts during jhāna.
2. Reduction or absence of meditative hindrances.
3. Use of special objects to enter jhāna states.
4. Sensory perception and sense of time during jhāna.
The study proposes an inclusive and systematic definition of jhāna, including deep and stable concentration, reduction of negative mental states, and development of positive states. This definition provides a basis for further research and practice, integrating different traditions and interpretations of jhāna. Continued empirical and phenomenological research is essential to further clarify jhāna characteristics and their impact on meditative practice and well-being.
Future Research and Implications
Research on jhāna should continue in both the humanities and neurosciences to clarify the meaning and effects of these advanced meditative states. A better understanding of jhāna could enhance meditative practice and contribute to progress towards goals such as awakening and relief from suffering. Jhāna represent a fundamental aspect of advanced meditation, with various descriptions and interpretations reflecting the complexity and depth of these meditative states. A systematic and unified review of jhāna can contribute to greater clarity and integration in practice and scientific research.
The First Jhāna
Meditation manuals show significant overlaps in the traditional factors associated with jhāna, including vitakka, vicāra, pīti, sukha, and ekaggatā, though there are interpretative differences. Some manuals treat vitakka and vicāra as "thought" and "examination" (Brasington, 2015; Johnson, 2018), while others view them as forms of "initial attention" and "sustained attention," respectively: the former directs attention towards the meditation object, while the latter maintains focus on it.
All manuals agree on the presence of pīti (joy, bliss, or ecstasy) and sukha (happiness) in the first jhāna. Some manuals also associate the factor ekaggatā with the first jhāna and subsequent states, interpreting it as "one-pointed concentration" and "unification of the mind" (Dennison, 2022; Johnson, 2018). Brahm describes it as concentration on a "small area of existence" concerning space, time, and phenomena related to bliss (Brahm, 2014), while Catherine defines it as the mind's ability to maintain stable focus on a chosen object (Catherine, 2008).
Opinions on the primary factors for each jhāna vary: one manual considers vitakka and vicāra central to the first jhāna (Dennison, 2022), while two others indicate that pīti is the main factor (Brasington, 2015; Johnson, 2018). All agree that in the first jhāna, the mind is to some degree isolated from hindrances such as desire, aversion, and doubt, though interpretations of this isolation range from attenuation to complete absence. This isolation is traditionally associated with the emergence of meditative joy (pīti).
Other phenomenological aspects of the first jhāna include a reduction in perceptual width (Ingram, 2018), tranquility (Catherine, 2008; Johnson, 2018), and an increase in brightness (Catherine, 2008). Brahm describes a process of "oscillation" during the first jhāna, where the mind automatically grasps and lets go of bliss, a phenomenon linked to the presence of vitakka and vicāra (Brahm, 2014).
The Second Jhāna
Meditation manuals agree that the second jhāna is a state free of vitakka and vicāra, both as thought and examination and as initial and sustained attention. Brahm describes this state as lacking applied attention but with sustained attention, close to the second Jhāna (Brahm, 2014). Ingram highlights that in the second jhāna, almost all applied and sustained efforts cease, leading to a naturally emergent quality (Ingram, 2018). Catherine characterizes the mind in the second jhāna as focused on the meditation object, achieving confident and unified concentration (Catherine, 2008). Brahm emphasizes that the mind's oscillation stops in this state (Brahm, 2014), while Dennison observes that attention becomes automatic, contributing to the unification of the mind (Dennison, 2022). Johnson adds that internal verbalization ceases in the second jhāna (Johnson, 2018), though Brasington notes that thought might not completely disappear without prolonged retreats (Brasington, 2015).
Regarding predominant factors in the second jhāna, Dennison and Ingram identify pīti (joy) as predominant, while Brasington sees sukha (happiness) as the primary factor compared to the first jhāna, describing this shift as inner tranquility (Brasington, 2015). Catherine states that pīti intensifies and stabilizes into a powerful experience of inner tranquility in the second jhāna. Brasington also notes that the second jhāna seems localized lower in the body compared to the first, with happiness perceived as coming from the heart (Brasington, 2015). Johnson and other authors indicate that various jhāna may focus on different parts of the body or spatial areas.
The Third Jhāna
In the third jhāna, there is consensus on the absence of vitakka and vicāra. Here, sukha (happiness or contentment) is present, while pīti (joy) has disappeared or transformed. Shaila Catherine describes the meditator's mind as "unified with silent joy, contentment," suggesting the presence of ekaggatā (unified concentration), which is explicitly confirmed by Snyder and Rasmussen. Other authors like Brahm, Dennison, Johnson, and Ingram do not directly mention ekaggatā, but its presence can be inferred from their descriptions. In the third jhāna, sukha plays the “leading role” and is described as all-pervasive. Other characteristics associated with the third jhāna include tranquility, peace, awareness, clear understanding, and equanimity, though these are generally not indicated as primary factors. Ingram notes that "formless elements" such as the disappearance of bodily sensation, visions, and sounds may occur, and that attention is clear at the edges but less clear in the center, in contrast to the second jhāna where attention is clear in the center. Brasington observes that the third jhāna is perceived more in the belly. These characteristics, such as bodily localization and broad attention, are considered non-traditional.
The Fourth Jhāna
The fourth jhāna is distinguished by the disappearance of sukha (happiness) and the predominant emergence of equanimity. Dennison observes that this equanimity, being the main factor, facilitates the transition from the third to the fourth jhāna, when attachment to sukha fades. Brahm describes it as a state of profound peace and mental perfection, while Brasington defines it as a state of mental balance, without pleasure or pain. Johnson adds that bodily pain disappears due to the absence of aversion.
In the fourth jhāna, awareness is refined and perfected by equanimity. The breath becomes very shallow or seems to stop, and the perception of the external world is reduced, although loud sounds may still be perceived. Changes in light perception include increased brightness or the presence of a golden light. Dennison and Brasington locate the fourth jhāna respectively in the upper and lower parts of the head, with a possible tilt of the body. Ingram notes a panoramic quality of this state.
The fourth jhāna is also associated with the emergence of insight and wisdom, which can positively influence behaviors and responses to painful situations, replacing aversion with responses based on intelligence and wisdom.
The Fifth Jhāna
The fifth jhāna, or first immaterial jhāna, is characterized by the quality of infinity, described as an unlimited, empty, and undefined space. Based on the fourth jhāna, this state includes equanimity and ekaggatā. To access the fifth jhāna, one can focus on infinite expansion or on kasiṇa, sensory objects like colored discs, concentrating on the edges of material objects. Some manuals mention subtle visual qualities associated with it, such as gray or black tones. Johnson describes the fifth jhāna as an expanded compassion in all directions. Although pacification may intensify, it is unclear whether all emotions have completely disappeared.
The Sixth Jhāna
The sixth jhāna, or second immaterial jhāna, is associated with the infinity of consciousness and is characterized by expanded awareness and the absence of limited states. Some manuals view it as a state where the meditator perceives infinite consciousness in all directions and dimensions. Johnson describes the sixth jhāna as an expanded awareness of consciousness, with a fusion of experiences and perceptions.
The Seventh Jhāna
The seventh jhāna, or third immaterial jhāna, is associated with "nothingness" or "emptiness" and is characterized by a perception of total absence and open space. Brasington describes this state as a "nothing" experienced as a complete absence of object or phenomenon. The seventh jhāna is often seen as a transition to a higher awareness that cannot be fully described in terms of material phenomena or mental experiences.
The Eighth Jhāna
The eighth jhāna, or fourth immaterial jhāna, is associated with "no-place" or "nothing" and represents a state of transcendence and total absence of concrete experience. Some manuals describe it as a state of complete vacuity, where all forms of perception and sensation are absent. The eighth jhāna is often viewed as the final realization and complete transcendence of the cycle of suffering and the samsaric (wordly) condition.
Conclusions
The practice and interpretation of jhāna may vary across meditation schools and traditions, but their experience and understanding share common themes of concentration, tranquility, and deep wisdom. Mastery of each jhāna requires detailed understanding and practice, along with guidance from an experienced teacher, to navigate these states and realize the full potential of deep meditation.
