Categories: Path to the Brahma Realm: Practical Meditation
May the blessings of the Triple Gem be with you all!
Welcome. For those of you exploring the spiritual life with us, today we continue our series, “Practical Meditation for Higher Realms.” This is the fifth installment, where we will practically explore the state of Upekkha, or equanimity. We will guide you on how to experience this profound state, which corresponds to the Fourth Jhana, a deep level of meditative absorption.
Building on the Foundations of the Third Jhana
In our previous four articles in this series, we laid the groundwork, especially in the fourth part, where we discussed the third state of deep meditation. I explained in detail how the third jhana feels in the body, how it affects the mind, and the nature of thoughts within that state. I provided a clear, practical analysis so that you could experience it for yourself.
Today, we build upon that foundation. We will explore what I’ve titled ‘Upekkha,’ which means equanimity or a state of profound neutrality. This is the essence of the Fourth Jhana in the fine-material sphere (what is known in Buddhism as the Rūpāvacara realm). It is the final and most subtle of these four states. This fifth article in our series is dedicated entirely to this Fourth Jhana.
The Importance of Direct Experience
The sequence we are following and the way these states are felt are based on direct, practical experience. That is what we are sharing with you. It is essential to understand that these teachings are meant to be put into practice. Anyone who engages with them practically can experience these states for themselves. Practical application is crucial. For those who do not practice, these descriptions will remain mere words. Please keep this firmly in mind.
So, let’s discuss what you will practically feel in the Fourth Jhana. What sensations arise in the mind and body? How do you arrive at this state? And what is its nature once you are there? I will now explain all of these points in detail. If you have practically experienced the third jhana, you already know its qualities.
Even those who have only read the teachings have some understanding, but those with direct experience have a much deeper realization. You know the physical lightness, the subtle sense of the body almost disappearing, the relationship with external sounds, and the profound mental pleasure. Now, we move beyond that.
The Subtle Shift: Moving from Bliss to Balance
What is the equanimity, the neutrality of the Fourth Jhana? How does the mind transition into this state?
Imagine you have been dwelling in the third jhana for some time, perhaps a few months, or even a year or two, practicing for an hour or two daily. For someone who has truly habituated their mind to this state, who has mastered it and brought their mind under control, it’s possible to remain in that jhana for twelve or even twenty-four hours. Such is the power gained when the mind is tamed by these deep states of concentration.
After dwelling there for a long time, a thought might arise in the meditator: “Shouldn’t my mind go higher than this? It would be good if my mind could ascend to an even more refined state.” This feeling is not a rejection of the jhana out of worldly desire. It’s not that one gets bored and wants to return to the sensual world (the Kāma Loka). Rather, a subtle questioning emerges: “Is there nothing beyond this?” This is a natural movement of the mind seeking deeper peace.
The Mind’s Natural Aspiration for a Higher State
Some people do fall back into the sensual world, but that is not what I am describing here. The mind wonders, “Is there something more to this?” A meditator, abiding in the third jhana for an hour, might find this thought gently arising. It’s crucial to remember what I have emphasized repeatedly: in these states, from the first to the third jhana, no thoughts of the mundane world arise. There are no thoughts of family, partners, parents, money, work problems, sensual desires, or feelings of ill will. This is true for all the jhanas of the fine-material and formless spheres, and it absolutely applies here as well.
For the person abiding in this purity, a thought arises that is not worldly. While dwelling in the consciousness of the fine-material world, within the third jhana, after months or a year of practice, they think, “Is there something beyond this?” This thought isn’t constant; it arises from time to time. While experiencing the mental and physical pleasure of the third jhana, the mind simultaneously considers, “There might be something more.” This subtle seeking naturally begins to propel the mind beyond its current state.
The Emergence of Profound Equanimity (Upekkha)
As this process unfolds over time, the meditator will feel their mind starting to transcend the third jhana. As I’ve illustrated in a previous teaching, there’s a sense of the mind moving beyond the pleasure of the third jhana, changing, and shifting to another place. The most accurate word is not ‘going’ but ‘becoming’ or ‘attaining.’ One feels an attainment of a new state.
With this attainment, a realization dawns in the mind: “My mind has reached a state of amazing neutrality. What a profound sense of balance. Before, I was experiencing a type of pleasure and thought it would be good to go beyond it. But here, there is nothing like that at all.” It feels as though the mind has surpassed that pleasure and settled into a state of pure equanimity, or Upekkha.
There are no specific objects of focus; one simply feels, “I have become a completely neutral observer.” This feeling arises after spending considerable time in the third jhana and questioning if there is a state beyond it. The mind becomes astonishingly neutral and equanimous.
The World Through the Lens of the Fourth Jhana
The lightness and pleasure of the third jhana have been transcended. I repeat these words for your clarity. A powerful sense of equanimity pervades the experience, extending to the entire world. There’s a feeling of neutrality toward everything, even toward the meditative state itself. To put it simply, some might mistakenly believe they have become enlightened (an Arahant) in this state.
However, this is not enlightenment. One can realize this because the state is only present during meditation. True enlightenment must persist outside of formal practice, while working, bathing, and eating. The liberated mind must maintain its quality continuously. The neutrality should not break.
With meditative states, or jhanas, it’s different. When you emerge from the meditation, the spiritual power of that state naturally diminishes as the mind returns to the ordinary human world, the sensual sphere (Kāmāvacara). While a certain neutrality remains, it is not the same profound level experienced within the Fourth Jhana. Therefore, this state is not the mind of an enlightened being.
The Emptiness of Stillness: Beyond Worldly Thought
Yet, for some, reaching this state can feel like attaining enlightenment or one of its stages. The mind feels so settled, so tranquil. This is because the mind has achieved a profound state of calm (samatha), not because defilements have been uprooted. This is why I emphasize this point repeatedly. You experience this incredible equanimity and neutrality.
Furthermore, the mind is devoid of thoughts. It is completely empty. There are no thoughts of the sensual world here at all. It is an experience of pure, profound emptiness. It is essential to understand this. While in this neutrality, one abides in a mental state that is beyond words. Though I use terms like ‘equanimity’ (Upekkha) and ‘neutrality,’ the actual experience transcends them. It is something you must realize for yourself through direct practice.
The Physical and Sensory Experience of the Fourth Jhana
As the mind experiences this, the body becomes incredibly light. Due to the deep equanimity, there’s a corresponding physical lightness that can lead to the body not being felt at all. This sense of the body disappearing is more pronounced than in the third jhana; it is definitely deeper. You can experience this for yourself when you practice, and you will understand the different levels of subtlety.
With this state comes a profound mental neutrality; there is no sense of being bothered by anything. Regarding external sounds, they become much more subtle and diminished. In the Fourth Jhana, the hearing of surrounding sounds is significantly reduced.
This is because the mind is abiding in such a deep state of equanimity and neutrality. It’s not that sounds disappear completely, but they are far less noticeable than in the third jhana. Because the mind is so one-pointed on this state of equanimity for the entire hour, it does not stray to any other object. Therefore, even if external sounds are present, it is as if they are not heard.
Mastering and Extending Your Time in Stillness
This is the experience you will face in terms of physical sensations and external sounds. It is crucial to understand this through your own practice. You can remain in this state for as long as you wish. It’s possible to stay for an unbelievable amount of time.
The key is to make a determination (known in Pali as adhiṭṭhāna), just as I described for the first, second, and third jhanas. You must determine the duration. If you are accustomed to half an hour, make a resolve: “May this period extend beyond half an hour.”
The progression from the third jhana happens naturally. As you abide in the third jhana for your usual hour, its characteristics will slowly begin to fade. Gradually, a new set of characteristics will arise, a higher mental state, a more refined sense of well-being, and this profound equanimity and neutrality. This is why the state is named Upekkha, after this quality of balance. The qualities of the Fourth Jhana will slowly increase and then pervade the entire hour.
The Pinnacle of Meditative Calm
In this way, all these qualities become apparent. The pleasure of the third jhana, the joy of the second, and the focused concentration of the first, the physical and mental experience of the Fourth Jhana is more refined than all of them. Yet, there is a unique quality here: there is no clinging to these states. One abides in pure equanimity, a state of perfect neutrality. This is what we need to understand.
However, this state is achieved without having completely eliminated defilements or having attained a stage of enlightenment. This is the nature of deep meditation. The mental defilements (kilesas) are merely suppressed. I have previously used the analogy of a pond where the sediment has settled to the bottom, leaving the water clear. I won’t repeat the full analogy as you may have heard it in other teachings. When you reach this state, it is just like that clear water.
Once again, I remind you that by making a determination of time, you can develop and extend your stay in this state, up to twelve hours, twenty-four hours, or for some, even for days. This depends entirely on one’s training and mastery over the Fourth Jhana.
Integrating the Fourth Jhana into Daily Life
For a person whose mind is habituated and well-practiced in this state, who has brought it under their control, entering the Fourth Jhana can become effortless. Even while lighting the lamp at their home shrine, just by closing their eyes, the mind can instantly attain this state, as if rising in an elevator. Whether traveling on a bus, a train, or in a car, or even when tired after work, just briefly closing the eyes can be enough for the mind to enter this state. This is the sign of a very well-practiced meditator.
From there, you can determine to stay for any desired length of time. If you wish to stay for an hour, you can resolve, “May I be able to remain for one hour,” and the ability will arise. To increase the duration, I have previously taught how to make resolutions. If you can stay for ten minutes in this state of Upekkha, resolve: “May it become fifteen minutes,” increasing the time in five-minute increments.
The Path of Descent: Returning from Equanimity
Now, let’s discuss how one emerges from this state. In the fourth article of this series, I did not detail the descent from the third jhana, as it has been covered in other talks. But here, in this fifth part, I will explain how to emerge from the Fourth Jhana. This will also help you understand the descent from the third jhana.
While abiding in the jhana, as its spiritual power or mental energy naturally decreases, you will feel the mind slowly descending. As you come down, you may begin to experience the characteristics of the lower jhanas again. It’s important to remember this.
For example, imagine you come home, bathe, have tea, and sit for meditation. Your mind might go directly to the Fourth Jhana. If you are used to staying for one hour, when that hour is up, you might feel yourself descend suddenly, like coming down in an elevator.
For some, especially in the early stages, this descent happens sequentially, feeling the characteristics of the third, second, and first jhanas before the mind returns to the normal sensual world. For others, it is a more direct return. You will feel your mind re-engaging with the human world you inhabit. This is another important aspect to understand.
The Natural Arising of the Meditation Subject
As one experiences this equanimity and neutrality in the Fourth Jhana, a universal meditation subject (kammaṭṭhāna) can arise naturally from the mind: “My mind is neutral.” A spontaneous recognition occurs: “How incredibly neutral this is.” This arises from the mind itself. I must mention this here. It comes naturally: “My mind is so wonderfully neutral, so equanimous.”
This spontaneous recognition has the highest probability of occurring. For someone who doesn’t experience this, the feeling will still be there in the heart, regardless of their native language, be it English, Tamil, Sinhala, or another. The recognition is felt deep within. This is the heart’s pure, authentic, universal meditation subject in that moment.
Alternatively, one can gently guide the mind by mentally repeating, “Upekkhā,” or “My mind is equanimous,” or “My mind is neutral.” You can use this mental noting until the jhana is fully mastered and stabilized. However, this noting is only needed for a limited time.
Beyond Words and Formulas: A New Taste of Reality
Once you have mastered the state, as I have taught many times, there is no need to keep repeating words in meditation. These states, once familiar, do not require verbal cues. I will use my usual analogy: imagine someone who has only ever eaten rice with coconut sambol. One day, they are given noodles, a completely new taste.
In my previous article on the third jhana, I used this noodle analogy. Now, imagine that person, who has grown accustomed to noodles, is suddenly given a pizza for the first time. A fine Italian pizza! It is a completely different flavor, a new experience.
Similarly, as our mentality elevates to the level of the Fourth Jhana, to this state of equanimity and neutrality, we begin to feel these different flavors of consciousness for ourselves. You will naturally come to know what these states are like and how different they feel.
Your Path Forward: From Knowledge to Realization
By spending time in these jhanas and habituating yourself to them, you will understand their nature and how they are experienced. This is something we must grasp. So please, understand these points and realize them for yourselves. With this, I have now explained the method to attain all four fine-material jhanas in our “Practical Meditation for Higher Realms” series.
I have shared how they are felt, what is experienced within them, how to work with the mind, and the practical methods for ascending and descending, all based on our own direct experiences. Now, it is up to you to engage in the practice. As long as you don’t practice, these will remain only words. Don’t let them be just words. People of any religion, any ethnicity, any age, and without any distinction of caste or background, can engage in this practice. So, please, apply yourselves practically.
For one who arrives at this stage, it becomes possible to develop various spiritual abilities if they so wish. I will discuss how to train the mind for such abilities in a future teaching within this series. For now, understand this path and proceed accordingly.
Conclusion and Blessing
I believe this concludes our teaching for today on the Fourth Jhana, the state of Upekkha, which is the fifth part of our “Practical Meditation for Higher Realms” series. May the power and blessings of the Buddha, Dhamma, and Sangha, the Triple Gem, be with you, providing you the strength to understand these matters clearly and to continue forward with your practical application.
We invite you to walk this path with us. Read our teachings, and most importantly, apply them practically in your own life. as you practice, questions will naturally arise. Please feel free to share your experiences and questions in the comments section below, via email or contact form. I will do my best to offer guidance in future talks based on your progress. For now, begin this practice with an open heart and a mind free from expectation. Cultivate it correctly, and may you find the clarity and peace you seek.
Thank you for joining us. We hope this blog will be of great benefit to your spiritual journey.
May you all be well and happy.
May the blessings of the Triple Gem be with you all!
