Hi Daniel,
I followed Trent's advice concerning the arupa jhanas as well. Highly recommended.
http://thehamiltonproject.blogspot.com/2011/07/yogi-toolbox-actualizing-jhanas.htmlEdited to add: In a PCE (and permanently at AF), the mind may take any of the arupa jhana actual aspects at any given time as the actual perspective.
When there is recognition, acceptance and an affectless compassion/caring for, say, a human being who is in your field of vision, the perspective automatically shifts to the space around the head and the human being in that space, the 5th jhana's actual aspect of space becomes the dominant perspective naturally.
When an object in the field of vision is paid attention to so that it is seen in pristine clarity, there is a shifting of the perspective to one of appreciation, a natural affectless appreciation inherent in the perspective that the mind takes, which resembles the 6th jhana's actual aspect. It is like a perceiving of the perceiving of the object, and there is a natural appreciation there as the object is pristinely seen, which is how it is in a PCE/AF. An affectless wonder.
When the mind takes the 7th jhanas actual perspective of nothingness, or 'no mind', there is a sense of an affectless equanimity in that perspective. It is a very useful perspective when niggly sensations (twangs), that might interrupt the flow of a PCE, arise.
The 8th jhana has the actual aspect of signlessness. This perspective (without a sense of "being" making it a slightly different experience) is when the mind is resting without taking up any particular object as the primary focus. It has a resting quality to it. No themes, no signs, signless.
See here for the
affectless sublime abode/arupa jhana combo explanation.
If you pay attention to the actual aspects of the arupa jhanas; the mental perspectives of space/compassion, consciousness/appreciation, nothingness/equanimity and neither perception nor non-perception/signlessness; then one is bringing to light/focus the natural structure/perspectives of the mind often covered up/distorted by the flow of affect/attention wave/attention bounce/sense of "being"/sense of existing/sense of "me"-ness/sense of presence/sense of location/sense of inner world/flow of sankhara/flow of becoming. This flow of affect often needs to be absorbed (one-pointed/concentrated) for these actual aspects to come to light, but they are always there for everyone at any given time. You just need to lend attention to them.
Notice when you generate metta or compassion with eyes open, that there may be an "up and out" perspective, taking space as the theme. Notice when you look at an object and appreciate it, maybe looking at it in wonder, notice the shift in perspective. Notice when there are gnarly unpleasant sensations in the body, and you observe those sensations with all the equanimity you can muster, notice how the mind's perspective may change, taking the sensations as the primary object. There may be no appreciation of it, more like a sense of "no mind-ness". Notice when you just stop paying attention to objects and let the mind rest in the middle so to speak, neither taking up an object nor going unconscious, objects are sort of out of focus. Notice the difference in mental perspective. In a PCE/AF, these perspectives are present at any given time, just affectless, with no sense of "being" attached/clinging.
The rupa jhanas are good for subduing the flow of "me"-ness (which has to get 'absorbed'), so that one can lend attention to these actual aspects without getting sidetracked by the 5 hinderances (flow of "me"-ness). If you get good at recognising these actual aspects, over and over, eyes open/eyes closed, then they become more apparent in day to day experience, and the flow of "me"-ness may begin to step back/fade/dissapear to reveal the PCE, and eventually AF via this continuous recognition of actuality.
The aspects being overlayed with that mental sense of "being" become clearer and more obvious enough to do something about it (actualise/appercieve) when juxtaposed with the arupa jhana actual aspects, which are the PCE/AF actual perspectives.