How to do the jhanas

Original Article ↗ Hacker News Discussion ↗

Claims that deep Buddhist meditative states called jhānas can be reached in just ~20 hours of practice draw sharp skepticism, especially from long-term meditators who see such states as rare, profound, and often the fruit of years of concentrated effort and ethical living. Commenters debate “light” versus traditional jhāna definitions, the risks of commodifying these experiences via pricey tech-driven retreats, and the psychological dangers of pursuing altered states without guidance. Many conclude that beginners should focus less on chasing exotic attainments and more on stable practice, virtue, and support from qualified teachers or communities.

Difficulty and Attainability

  • Several long-term meditators report failing to reach even first jhana despite years of daily practice; others say it took them 2–3+ years of serious work, including retreats.
  • Many are skeptical of claims to reach all nine jhanas in ~20 hours or after a couple of retreats; some call this flatly impossible, others just “very unlikely”.
  • A minority argue that historically jhanas were standard for yogis, so in principle widely accessible with dedication.

What Counts as “Real” Jhana

  • Big dispute over whether “light” experiences (strong joy, bodily bliss, equanimity) qualify as jhana.
  • One side: article and similar teachings only describe wholesome joy and jhana factors, not full absorption; early texts imply much deeper states where sense input largely disappears.
  • Other side: there are legitimately “strong” and “weak” versions; arguing over labels is a “language game” as long as the states are real and beneficial.
  • Distinction raised between Sutta-jhana vs Visuddhimagga-style deep absorption, and between concentration (samadhi/jhana) and “dry insight”.

Practice Approaches and Advice

  • Suggestions: build up to 45–60 minute sits or multiple 20–30 minute sessions per day; retreats and consistent “intention to practice well” matter.
  • Various resources and traditions are mentioned; some emphasize breath, others metta, others pranayama.
  • Several stress that ethics, “cleaning up one’s life,” sense restraint, and serving others strongly condition access to deeper states.

Risks, Dark Nights, and Trauma

  • Multiple reports of meditation triggering anxiety, melancholy, existential dread, and resurfacing of old pain.
  • Some frame this as an inevitable phase: repressed material comes up, and the skill is to witness it safely.
  • Warnings that unguided, insight-heavy or “dry” practice can destabilize people; recommendation to have a teacher, community, or at least supportive friends.
  • Books and “trauma-sensitive mindfulness” approaches are suggested for safety.

Motivation, Goals, and Worldview

  • Some argue beginners should ignore jhanas; chasing “stages” is just another form of craving and can stall progress.
  • Others emphasize that the goal of practice is truth/liberation, not conventional happiness; insight can initially make life feel darker before equanimity develops.
  • Several say that deep practice—jhana or not—tends to increase compassion, patience, and kindness in everyday life.

Commercialization and Tech

  • Strong criticism of pricey online retreats and “AI/EEG bliss on demand” products as commodifying spiritual practice and overselling jhana as a kind of spiritual drug.