The Four Arupa-jhanas (Four Formless Absorptions) are more refined states of Jhanas entered by contemplating abstract formless concepts. The meditator must first complete the Four Rupa-jhanas (Four Pure Form Absorptions) before undertaking the Arupa-jhanas. They are:

1. Infinity of Space (Akasanañcayatana),
2. Infinity of Consciousness (Viññanañcayatana),
3. Nothingness of Space (Akiñcaññayatana),
4. Neither perception nor non-perception  (Nevasaññanasaññayatana).

The Four Arupa-jhanas are more refined and much more subtle than the Four Rupa-jhanas. The meditator who wishes to develop the Arupa-jhanas needs to achieve the Four Rupa-jhanas first, especially the fourth Jhana. The Fourth Jhana can be attained by any one of ten Kasinas, with the exception of the space Kasina. The Rupa-jhanas are the necessary foundation for advancing to the Arupa-jhanas.

1. Infinity of Space

The meditator who wishes to develop the First Arupa-jhana of the infinity of space needs to practice the fivefold Jhana skill in the Rupa-jhanas. After getting out of Rupa-jhanas, the meditator contemplates  the limiting distraction of the great joy of the Rupa-jhanas as the near enemy holding one back from the more refined Arupa-jhanas.

1.1 Kasina Withdrawal

When the meditator understands the limitations of the Fourth Rupa-jhana, he or she comes to ignore the pleasure of the Rupa-jhanas and aims to reach the Jhana of the Infinity of Space which is more calmed and refined. Then, he expands out [withdraws] the Kasina as far as possible to the edge of the universe, contemplating the space covered as emptiness, emptiness’ or endless emptiness.

Eventually, the meditator withdraws the Kasina. Withdrawing the Kasina is not like rolling up a woven bamboo mat or taking a snack from a pot. It means not thinking about, not paying attention or not contemplating the Kasina. In fact, the meditator contemplates only emptiness, this is called Kasina withdrawal.

When the Kasina is withdrawn, it does not mean that it is abandoned or spread around, it means only that it is ignored. When the meditator does not think but only contemplates emptiness, the Kasina has already been withdrawn. The sign of emptiness will appear in place of the withdrawn Kasina. 

As the meditator continues to hold that Kasinugghatimakasa-nimitta  and reciting, “emptiness, emptiness” until the Nimitta (sign) is attained. The Five Hindrances become calmed, the mind becomes stable and reaches access concentration (Upacara-samadhi). As the meditator continues to develop that Nimitta of the Infinity of Space, the mind will become more stable in space, like the Rupa-jhanas become stable in the Kasina such as the earth Kasina.

1.2 Difference from Concentration on Kasina

The difference between concentration on the Infinity of Space and concentration on Kasina is when the mind of Arupa-jhanas arises, the meditator who used to concentrate on the Kasina with the eye of Jhana [Rupa-jhanas] before now concentrates on empty space after the Kasina Nimitta is suddenly taken away [withdrawn] by contemplating the emptiness of space. It is like a man who ties a piece of cloth to the car window and concentrates on it. Then, the cloth is snatched away by the wind or by someone. That meditator is left concentrating on the empty space of the window where the cloth used to be.

Through this practice, the meditator completely surpasses perception of Rupa-jhanas] and attains the Jhana of Infinity of Space because angry perception extinguishes and because the meditator ignores outside objects by only concentrating on infinite space.

1.3  The Meaning of the Infinity of Space

The infinite space has no beginning and no ending or it does not arise or pass away, thus, space is called Ananta or infinite. Kasinugghatimakasa is the empty space at the point where the Kasina was withdrawn, this is called space. In addition, infinite space is contemplation, so it is said in the Vibhanka, “A monk who maintains his mind on space that spreads without limit, attains Infinity of Space Consciousness.”

1.4  The Sphere of the Infinity of Space                          

Akasanañca is Ayatana which means the dwelling place of this Jhana with Sampayuttadhamma [the components of this Jhana]. For  example, Devayatana (Deva Dwelling) is the realm of celestial beings, thus, this Jhana is named Akasanañcayatana (the dwelling place of Jhana in infinite space).

2.  Infinity of Consciousness

The meditator who wishes to develop the Jhana of Infinity of Consciousness, needs to practice the fivefold Jhana skill in the Jhana of the Infinity of Space. Afterwards, the meditator contemplates the limitations of the Jhana of Infinity of Space, “The Jhana Infinity of Space whose near enemy is Rupa-jhanas, is less refined than the Jhana of Infinity of Consciousness.” The meditator then ignores the pleasures of the Jhana of the Infinity of Space and continues on to concentrate on the more refined Jhana of the Infinity of Consciousness by holding on to the feeling [consciousness of the meditator] spreading throughout space. Then, the meditator constantly repeats,”Viññana?, Viññana?” until the Nimitta is attained. Note: the meditator must not contemplate and mentally recite just “infinite,” but always “infinite consciousness.”

As the meditator mentally recites that Nimitta, the hindrances will be calmed and his mindfulness becomes stable. The mind will reach access concentration (Upacara-samadhi). As the meditator continues to develop the Nimitta repeatedly, the mind of Infinity of Consciousness will become more stable in the consciousness [which is feeling or knowledge of the meditator] spreading throughout space like Infinity of Space is stable in space.

Through this practice, the meditator completely surpasses the Jhana of Infinity of Space and attains the Jhana of Infinity of Consciousness. 

1.  The Meaning of Ananta? Viññana? (Infinite Consciousness) 

Ananta? Viññana? (infinite consciousness) means the meditator’s feeling of spreading through space, which is the Nimitta in the mind. Consciousness is endless due to the power of this contemplation. In fact, when the meditator contemplates consciousness which holds on to the space, that meditator contemplates the Infinity of Consciousness as well.

2.  The Sphere of Infinity of Consciousness (Viññanañcayatana)

Like space, the mind or consciousness is infinite. It has no limit and also has no beginning or ending. Thus, consciousness is called infinite or Anañca. [Anañca comes from Ananta]. The infinity of consciousness is Viññanañca.

Viññanañca is Ayatana which means a dwelling place of this Jhana with Sampayuttadhamma [components of Jhana]. For example, Deva-yatana (Deva Dwelling) is the realm of celestial beings, thus, this Jhana is named Viññanañcayatana (the dwelling place of Jhana in infinite consciousness).

3 Sphere of Nothingness (Akiñcaññayatana)

The meditator who wishes to develop the Jhana of the Sphere of Nothingness needs to practice the fivefold Jhana skill in the Jhana of the Infinity of Consciousness. Afterwards, the meditator contemplates the limitations of the Jhana of the Infinity of Consciousness, “This Jhana whose near enemy is the Jhana of Infinity of Space, is less refined than the Jhana of the Sphere of Nothingness.” The meditator then ignores the pleasures in the Jhana of Infinity of Consciousness and contemplates the more refined Sphere of Nothingness. He mentally recites the emptiness of this Nothingness of Space which is the feeling of Infinity of Consciousness experienced earlier.

1. How Does One Ignore the Feeling of the Infinity of Consciousness?

The meditator ignores the feeling of Infinity of Consciousness by not paying attention to that feeling, ignoring the Jhana attained before. Instead, he holds on to contemplation of nothing (Natthi) or emptiness (Su๑๑a?) until the Nimitta is attained. As the meditator continues mentally reciting the Nimitta, the hindrances will be calmed and mindfulness will become stable. The mind will reach access concentration (Upacara-samadhi). As the meditator continues to develop this Nimitta, the Jhana of the Sphere of Nothingness will be more stable and enter attainment concentration (Appana-samadhi) on nothingness or emptiness, becoming Mahaggatavi๑๑ana [the perception that reaches Jhana] spreading throughout all space.

2. What is Concentration on Emptiness?

Initially, while reaching Attentive Concentration, the mind sees the feeling [which is consciousness] in the space by the eye [Jhana] of Infinity of Consciousness. When that feeling fades due to contemplating emptiness, all the meditator sees is nothingness. That feeling [consciousness] no longer exists. It is like a man who sees monks working in a conference room, when he leaves and later returns when the conference is finished and the monks have left. When he stands at the door looking in, all he sees is emptiness and he thinks, “Oh, have those monks all died or where are they?” Actually, he just sees nothingness or emptiness.

With this mental development practice, the meditator has completely surpassed the Jhana of the Infinity of Consciousness, just by contemplating Natthi Ki๑ci (Nothing).  He or she enters into the Jhana of Nothingness.

3. The Sphere of Nothingness of Space (Akiñcaññayatana) 

When the meditator contemplates ‘a little is nothing’(Natthi Kiñci), he or she concentrates on Nothingness (Natthi), Emptiness (Suñña?) or  vacancy (Vivitta?). This is because the meditator does not think of, does not pay attention to and does not contemplate that consciousness, but only concentrates on nothingness, emptiness or vacancy, this is called making consciousness  become nothing.

Attaining the Jhana of the Sphere of Nothingness or reaching Akasanañcayatana is when there is no more consciousness of nothingness. That consciousness is called Akiñcañña which means there is no  nothingness. It includes cessation of consciousness. Thus, the word โki๑ca๑๑a is without consciousness [existing feeling] in the Jhana of the Infinity of Space (Akasanañcayatana).

Akiñcañña is Ayatana which means a dwelling place of Jhana. For example, Devayatana (Deva Dwelling) is the realm of celestial beings. Thus, this Jhana is called โki๑ca๑๑ayatana or the dwelling place of Jhana in the Sphere of Nothingness of Space.

4. Sphere of Neither Perception nor Non-Perception 

The meditator who wishes to develop the Sphere of Neither Perception nor Non-Perception, must first practice the fivefold Jhana skill in the Jhana of the Sphere of Nothingness of Space. He then contemplates the limitations of the Sphere of Nothingness of Space, “This Jhana has the near enemy of the Jhana of the Infinite of Consciousness and it is less refined than the Sphere of Neither Perception nor Non-Perception,” or “This perception is like a disease, a boil or an arrow. There is a more refined and subtler Jhana. That is the Sphere of Neither Perception nor Non-Perception (the Fourth Arupa-jhana).” 

The meditator then gives up the pleasures of the Jhana of the Sphere of Nothingness and concentrates only on the more refined Jhana of Neither Perception nor Non-Perception. He holds on to the Jhana of the Sphere of Nothingness, but ignores the feeling by contemplating, ‘Refined, Refined or Santa, Santa,’ over and over until the Nimitta is attained. As the meditator develops the Nimitta, the Hindrances will be calmed. Mindfulness will become stable and the mind will reach access concentration (Upacara-samadhi).

As the meditator continues to develop the Nimitta, the Jhana of the Sphere of Neither Perception nor Non-Perception will reach attainment concentration (Appana-samadhi) within the Sphere of Nothingness as the Sphere of Neither Perception nor Non-Perception. It will become stable within the Sphere of Nothingness of Consciousness. Through this mental development practice, the meditator completely surpasses the Jhana of the Sphere of Nothingness and enters into the Jhana of the Sphere of Neither Perception nor Non-Perception.

1. How to Enter the Higher Jhana?

One might ask: Why does the meditator only contemplates the Sphere of Nothingness as refined? How will one surpass this Jhana? [When will the meditator reach the Sphere of Neither Perception nor Non-Perception?] The answer is that surpassing this Jhana is possible because the meditator no longer wishes to enter the Sphere of Nothingness. Although the meditator contemplates the Sphere of Nothingness as refined, the meditation to think of, concentrate on or pay attention to, “I hold onto, enter into, stay in, leave from, or contemplate” never arises.

Why is this? This is because the Jhana of Neither Perception nor Non-perception is even more refined and subtler than the Jhana of Nothingness. It is like a king who sits on the neck of a noble elephant walking down a street through the kingdom and sees a good jeweler whose body is covered with ivory dust from elephant tusks. The king can admire his skill but doesn’t   wish to give up being king to become a jeweler. Why? Because being king is more valuable than being a jeweler.

It is the same with the meditator who contemplates that meditative attainment as refined, but the meditation to think of, concentrate on or pay attention to hold onto, enter into, stay in, leave from, or contemplate never arise. Eventually, the meditator will reach more refined attainment concentration (Appana-samadhi) which causes attainment of the Sphere of Neither Perception nor Non-Perception or Sankaravasessamapatti. The word Sankaravases-samapatti actually is the Fourth Arupa-jhana which is the most refined formation (Sankara).

2. The Meaning of Nevasaññanasaññayatana

The word “Nevasaññanasaññayatana” means neither perception nor non-perception. The Jhana with Sampayuttadhamma (with components) is Neither Perception nor Non-Perception because there is no crude perception, only refined perception.

From another perspective, perception in the Fourth Arupa-jhana is not real perception because it cannot complete the duties of perception (Saññakicca?) clearly. It is also not non-perception because it exists with the rest of the refined formation. Therefore, that perception is named Neither Perception nor Non-Perception (Nevasaññanasaññayatana).

Here is a simile: A novice cleaned an alms bowl with oil and kept it. When a senior monk called him to bring the alms bowl, the novice replied, “There is oil in the bowl” but the senior monk responded, “Just bring it, I  will keep the oil in the skull,” then, the novice replied, “There is no oil in the bowl.” The novices’ words that there is oil in the bowl, are correct with the meaning that the oil will mix with the rice milk because it is not yet dried. The words, “There is no oil,” are also correct because there is not enough oil to put in a skull. This is like neither perception nor non-perception. It is not real perception because it cannot complete the duties of perception (Sa๑๑akicca?) clearly. It is also not non-perception because it exists along with the rest of the refined formation.

3. What Are the Duties of Perception (Saññakiccam)?

The duties of perception are to remember emotion, to reach the characteristic of Vipassana (wisdom) and to develop knowledge of and disgust for the conditioned (Nibbida). Perception’s duty to remember emotion is not clearly visible. It is like the fire element in hot water which cannot be burned. Perception which reaches the characteristic of Vipassana and develops knowledge of and disgust for the conditioned, such as the perception in meditative attainments, cannot be achieved by a monk who never develops Vipassana into the Five Aggregates of others, because he cannot contemplate the Aggregates in Nevasaññanasaññayatana to develop knowledge of and disgust for the conditioned.

Here is a simile: A novice leading a senior monk sees a little water on the walkway and tells the senior monk, “There is water, please take off your shoes,” the senior monk replies, “Bring a bathing cloth, we will take a bath,” to which the novice replies, “There is no water.” The words “There is water,” are correct, meaning that there is enough water to wet the shoes and the words “There is no water,” are also correct as there is not enough water to take a bath. This is like Neither Perception nor Non-Perception.

Phra Sariputto who has well developed wisdom, was the only exception. He could examine the Five Aggregates in the Sphere of Neither Perception nor Non-Perception although Phra Sariputto could categorize this knowledge into broad groups, he was not able to categorize its components (Sampayutta-dhamma) into smaller groups because he saw that this was the natural condition of Neither Perception nor Non-Perception. This meditative attainment is very refined.

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