Charles B:
So it seems by many traditions, by my descriptions, I have not really attained jhana, but only samadhi with jhana characteristics.
No such thing. Your problem is (I had to overcome the same thing, so it's not an isolated impression) that you think that "jhana" is somehow different than
samadhi. Poppycock!!!
Gotama's explanation of the first four levels of his meditation method (which many have reified as being called/described as "jhana"— which they say is somehow different than
samadhi — and which I have recently been describing as "the stock description given in the discourses") was just a description of what he had experienced as a child sitting under the rose-apple tree (see
Majjhima Nikaya 36 Mahasaccaka Sutta). Only he was saying that, rather than experience this same state having arisen spontaneously on its own seemingly from out of the blue without knowing how it arose, you can bring it on consciously (at will) by following the breath and focusing on the pleasantness of the experience of breath meditation.
In this sense, then, "jhana" (as in the stock descriptions given in the discourses) may be viewed as a sub-set of
samadhi. But it is all
samadhi (concentration states).
Charles B:
This does explain why the jhanas to me don't fully fit the Buddha's descriptions such as 'no longer being aware of your body' and no longer having thoughts arise at all.
From my reading of the translated discourses, I have NEVER come across such a statement that was attributed to Gotama. You must be confusing this with something that someone else has "claimed" (falsely) that Gotama said.
While it is true that one can go so deeply into a
samatha meditation wherein they seemingly are "no longer aware of the body," this is not a hallmark of something that you need to accomplish in order to say that you have experienced "jhana"/
samadhi. Generally, these deeper states occur when one wishes to pursue the so-called "immaterial jhana" levels (5 through 8). And while it can be interesting from a personal perspective to confirm these immaterial levels, they are
by no means necessary in the effort to achieve awakening.
As for "no longer having thoughts arise" it is possible to be in a
samadhi / "jhanic" state wherein thoughts do not arise, yes. It is also possible to command the mind to "STOP" with its incessant round of mental chatter and have the mind obey that command outside of any meditative state. Once again, with the increase in mindfulness (
sati) ability this becomes possible.
What the so-called "jhana" state can assist one in accomplishing is to help
re-condition the mind to be more able to respond more fully and faithfully to the commands given by the conscious mind. In other words, "jhana" meditation helps to promote greater and greater abilities of mindfulness and mental control.
Charles B:
So where would the 'real' jhanas fit in all this?
You ARE experiencing the REAL THING! Don't be fooled by someone who has a skewed view or opinion about this. What you experienced WAS/IS REAL samadhi/"jhana".
neem nyima paraphrasing Ajahn Brahm:
Attention gets drawn into the centre of the nimitta or the the light expands to envelope you, let the mind merge into bliss, then let the jhana occur. The obstacles of exhilaration and fears need to be subdued in favour of complete passivity.
The qualities of a jhana: 1) it usually persists for many hours 2) once inside there is no choice[,] emergence occurs natually when the accumulated fuel of relinquishment is used up. 3) impossible to percieve the body, sound, think or perceive time. 4) not a trance but a hightened state of awareness of bliss that doesn't move.
Let me address these so-called "jhana factors" as expressed by Ajahn Brahm one by one.
1. What persists is not jhana, but
passaddhi, which means "calm," and which I have characterized as a "profound inner peace." The mind is not consumed by inner turmoil or activity, but experiencing a profound peacefulness. In my humble opinion, Aj. Brahm is being a bit exuberant in his pronunciation and description here by equating this with "jhana", and is not perceiving it "as it actually is."
Passaddhi is the state of calmness that arises after (proceeding) meditation practice. It is also a requisite for the establishment of mindfulness.
2. A factor of "no choice" implies that one loses one's conscious intention while in "jhana." While this can happen in people who have surrendered
sati (mindfulness) to the exclusion of their ecstatic experience, it is generally not a characteristic that Gotama advised was beneficial. People who do this on a regular basis are euphemistically described as "jhana bunnies," or people who are intoxicated by this "jhanic" ecstatic experience. Gotama encouraged his students to develop their
sati in order to preclude such wild goose chases.
3. "Impossible to perceive the body, sound, to think or perceive time." This sounds like
sannavedayita-nirodha or "the cessation of perception and feeling." This would be the so-called "ninth jhana." While I have experienced this, it is not necessarily conducive to awakening (meaning that you don't have to experience it in order to achieve awakening). However it does confirm for one an ability of mind that one may have hitherto been unaware of. It becomes only one more "meditative experience" of which you have to eventually let go in order to arrive at an awakening. And awakening doesn't just occur out of the blue; it is a gradual process wherein one realizes the truth about the three characteristics, the five aggregates, the four noble truths, dependant co-arising — in essence, the Dhamma that Gotama taught! It is a conscious knowingness of these truths, which has the effect of de-programming the mind (de-conditioning it, if you will). In order to remain awakened, one needs to cultivate mindfulness of these truths on a consistent basis.
4. Not a trance, but a heightened state of awareness of bliss? If
sati is absent, then it is definitely a trance or trance-like state. There are no two ways about it. Trance states
are not healthy for someone attempting to achieve awakening to the Buddhadhamma. Trance states are indicative of "jhana bunnies." How do I know? Because I fell victim to this falsehood myself, until someone showed me the way out! That way out involves the development of
sati-sampajanna (present moment awareness and clear discernment).
Sampajanna means "clear comprehension" or "clear knowing."
Just some thoughts to take into consideration even though you may not have a full appreciation of them yet. Observe your own experience carefully and as precisely as possible, and until you become more experienced and convinced of the accuracy of your opinions, question each experience you think you have accomplished until you prove to yourself that you have indeed accomplished it.