First Four Jhanas and the other samadhis?

[bodhimind]

From what I understand, the first four form-Jhanas form the basis.

I've recently read about this practitioner/mystic who wrote that the various samadhis can be experienced while in the first four jhanas. For example, in second jhana, it is possible to experience infinite space/consciousness, etc.

For example, it would seem that people are able to get into an astral body without going through the first four jhanas, so it does seem that this is true? (And supporting that astral practice is a side-path due to lack of mastery of the four jhanas)

I managed to google a chart for the various samadhis in the Yoga Sutra of Patanjali:



From what I've read, Samprajnata samadhi seems to correspond to the Rupa-Jhanas, and Asamprajnata samadhi to the Arupa-Jhanas, although there are slight differences. So in this context, does it mean that one can experience both samprajnata and asamprajnata at the same time?

Is it true that there is some kind of "blending" between the form jhanas and formless samadhis?

[Jhanananda]

This is interesting investigation, bodhimind.  A link to the source of the chart would be useful. 

When investigating a philosophy or religion I keep finding myself coming back to the question, "where is the fruit?" So, this chart looks really impressive; however, the only fruit this chart attempts to describe is samadhi.  If this person genuinely had samadhi, then he, or she, would have the other fruit of attainment, and be able to place them within the context of the religious/meditation experience (samadhi).

After translating the Yoga Sutras I am not at all convinced that Patanjali referred to any more than 2 stages of samadhi.  It is possible that his other use of terms was simply using them as synonyms, because there simply is no clear comparison of any more than two terms at one time in the Yoga Sutras; and certainly nothing like the chart that you posted.

Yes, in the Yoga Sutras there are these pairs of terms: Samprajnata and Asamprajnata samadhi;  and Sa-vikalpa and Nir-vikalpa; as well as sa-vitarka and nir-vitarka samadhi; and further sa-bija and nir-bija samadhi.  However, at no time does Patanjali place these terms into a continuum, so the author of the chart has pushed his/her interpretation upon them, which suggests a bias that goes beyond what Patanjali wrote.

This chart reminds me of the Vissudhimagga, which advances the belief that there are 32 kinds of jhana.  Well, the Pali canon only describes 4 jhanas.  The terms rupa-jhana and arupa-jhana are not in the Pali Canon.  They first appear in the Vissudhimagga.  I had to reject the Vissudhimagga as an authoritative document, because of the above erroneous biases; just as I will have to reject this chart as an authoritative document, because of its erroneous biases.

Further, the Sanskrit terms: vikalpa and vitarka are recognized as equal to the Pali terms: viccara and vitaka, respectively. However, clearly Patanjali uses the Sanskrit terms: vikalpa and vitarka differentially to how Siddhartha Gautama used the Pali terms: viccara and vitaka.  Yes, both authors use these terms in reference to their definition of samadhi; however, Patanjali defines levels of samadhi between vikalpa and vitarka; whereas, Siddhartha Gautama defines samadhi with or without viccara and vitaka at the same time.

Since the Yoga Sutras were composed in Sanskrit; whereas, the Pali Canon was composed in Magadhi, with Sanskrit terms added to it, then I am willing to accept Patanjali as a more authoritative source for the use of Sanskrit terms, than Siddhartha Gautama.  Nonetheless, the Yoga Sutras are only about 20 pages long, with only marginal definition of terms; whereas, the Pali Canon is 10s of thousands of pages long with definitions of terms extensively and consistently used; therefore, it is a better document to understand key concepts of the religious experience, than is the Yoga Sutras.  So, I only use the Yoga Sutras as a supporting document for the Pali Canon, but I stay away from attempting to read into the Yoga Sutras content that originates in the Pali Canon; such as in the Pali Canon there is a clear description of 8 stages of samadhi; whereas in the Yoga Sutras there appears to be only 2 clearly defined stages of samadhi.

Now, onto your question regarding the OOBE.  Clearly from Monroe's description of getting into an OOBE he is passing through the stages of jhana.  We have discussed that before.  My argument in favor of Buddhist doctrine,  as expressed in the Pali Canon, verses Robert Monroe's take on the OOBE is: he borrowed heavily from Buddhism while dumping key concepts; and he did not get the preparatory stages of the 4 jhanas are crucial developmental stages prior to the OOBE.  If one does not develop the 4 jhanas prior to exploring the immaterial domains in the OOBE, then one is more likely to enter terrifying domains that can leave on severally mentally incapacitated.  I know from personal experience.  This is why I emphasize mastering the 4 jhanas prior to exploring the immaterial domains in the OOBE.

People like charts, because they are useful ways to simplify complex concepts, so several years ago I composed samadhi chart.  Please click the link and tell me if it helps you at all to understand the abstract concepts of stages of meditation experience.