# [Contemplative Science and the Nature of Reality](releases/2025/Contemplative%20Science/Contemplative%20Science.md) # Chapter 3: Exploring Formlessness *Arūpajhānas and Nature of Absence* Following our exploration of boundless awareness and unity across various traditions in Chapter 2, we now delve deeper into a specific category of experiences often associated with **formlessness**. Within the systematic framework of Buddhist meditative training, particularly the path of concentration (*samatha*), lies a sequence of profound states known as the formless absorptions, or *arūpajhānas*. These represent a deliberate journey beyond the reliance on sensory or mental forms that characterize ordinary consciousness and even the preceding stages of deep meditation focused on material objects (*rūpajhānas*). This exploration pushes the boundaries of subjective experience into realms of abstraction and subtlety, examining the mind’s capacity when detached from concrete form. This chapter examines the phenomenology of these four formless realms as described in classical Buddhist sources: the Base of Infinite Space, the Base of Infinite Consciousness, the Base of Nothingness, and the Base of Neither Perception Nor Non-Perception. By analyzing the traditional descriptions of how these states are cultivated and what they subjectively entail, we gain insight into the mind’s capacity to detach from concrete referents and explore increasingly subtle, abstract, and unified fields of awareness. Understanding the specific nature of these states is crucial for distinguishing them from other related but distinct concepts like emptiness (*Śūnyatā*) and cessation (*Nirodha*), which constitute the focus of Chapter 4. These formless absorptions represent a unique territory within the broader landscape of contemplative experience, demonstrating the upper limits of concentration-based practice. ## 3.1 Buddhist Path Beyond Form: Introduction to Arūpajhānas The journey into the formless realms, the *arūpajhānas*, represents a significant deepening and refinement of meditative concentration (*samatha*) within the Buddhist path, specifically building upon the mastery of the fine-material absorptions (*rūpajhānas*). These earlier states involve progressively quieting the mind while maintaining focus on an object retaining some connection to form. Full mastery, particularly of the fourth *rūpajhāna*–characterized by profound equanimity (*upekkhā*) and perfect one-pointedness (*ekaggatā*)–establishes the necessary mental purity and stability to venture beyond the limitations imposed by form altogether. This progression signifies a deliberate move from concentration supported by perceptible objects towards concentration grounded in increasingly abstract and subtle fields of experience. The explicit goal in cultivating the *arūpajhānas* is to systematically transcend the mind’s habitual reliance on materiality and form as supports for awareness. It is a deliberate shift away from engagement with the world perceived through the ordinary senses or represented through mental images and concepts tied to form. Instead, the practitioner cultivates attention on objects defined by their very lack of form: boundless spatiality, boundless consciousness, absence itself, and ultimately, a state bordering on imperceptibility. This path systematically explores the upper reaches of mental unification and subtlety achievable through sustained concentration practice, mapping the mind’s capacity for profound detachment from sensory input and conceptual proliferation related to form. It remains essential, however, to frame these states correctly within the broader Buddhist soteriological context, anticipating distinctions vital for Chapter 4. The *arūpajhānas*, despite their profundity and association with terms like “infinity” and “nothingness,” are primarily understood within the tradition as highly refined states *of* consciousness, achieved through the advanced development of calm abiding (*samatha*). They are considered conditioned phenomena (*saṅkhāra*), arising dependent on specific meditative techniques and antecedent mental factors. As such, they are distinct from the liberating insight (*prajñā*) into the fundamental nature of reality–specifically, the understanding of emptiness (*Śūnyatā*) as the lack of inherent existence in all phenomena, including these very states themselves. They are also distinct from the unconditioned state of Nirvana, which is directly apprehended in moments of complete cessation (*Nirodha*). While the formless realms offer extraordinary peace, stability, and mental power, potentially serving as powerful bases for developing insight, they are viewed within this framework as summits within the conditioned world (*samsara*), not the final liberation from it. ## 3.2 Base of Infinite Space The transition from the material to the formless dimensions commences with the attainment of the first *arūpajhāna*, the Base of Infinite Space (*ākāsānañcāyatana*). The necessary prerequisite for embarking on this stage is the complete mastery of the fourth *rūpajhāna*. This foundational state represents the culmination of the material absorptions, marked by perfect equanimity (*upekkhā*) and unwavering one-pointedness of mind (*ekaggatā*), entirely free from the influence of coarser affective states like bliss (*sukha*) or rapture (*pīti*), and devoid of the discursive thought processes (*vitakka-vicāra*) present in lower absorptions. It signifies a highly purified, stable, and malleable state of awareness, ready for a more subtle object. From this state, the transition to infinite space involves a deliberate act of attention redirection, consciously moving awareness away from the object that sustained the fourth *jhāna*. The specific technique involves consciously and completely surpassing several categories of perception intrinsically tied to materiality and form. Firstly, the practitioner must overcome all perceptions relating to form itself (*rūpa-saññā*), meaning any residual sense of shape, color, visual appearance, or physical boundary associated with the previous object or the body. Secondly, perceptions of resistance or sensory impact (*paṭigha-saññā*) must be transcended–this refers to the sense of physical objects impinging upon the senses or offering resistance, the feeling of solidity or contact. Thirdly, perceptions of diversity or multiplicity (*nānatta-saññā*), the recognition of distinct, separate objects existing within a spatial field, must be abandoned. A common method described in classical commentaries involves mentally extending the space previously occupied by the fourth *jhāna* object (like imagining a removed *kasina* disk leaving empty space) infinitely in all directions, attending only to the concept of space itself. The meditator then focuses attention solely on this concept of boundless space, cultivating and sustaining the perception “space is infinite,” pervading all reality with this awareness. Phenomenologically, this results in a state of deep absorption where the sole content occupying the field of consciousness is the direct perception and feeling of limitless, unobstructed spatiality. Any sense of the physical body’s boundaries, location, or extension dissolves into this perception of unbounded vastness. It is emphasized that this is not merely thinking *about* infinite space, but rather *abiding in* the direct perception of it as the all-encompassing reality of that moment. The profound calm and unwavering equanimity inherited from the fourth *rūpajhāna* persist, providing the stable ground for this new, formless object. This state marks a significant liberation of the mind from its habitual grounding in concrete sensory referents, initiating the journey into profound abstraction and unification. Yet, awareness remains clearly present and intently focused on its specific, albeit infinite and abstract, object: the perception of infinite space itself. ## 3.3 Base of Infinite Consciousness Having attained stability and mastery in the perception of infinite space, the practitioner is prepared to progress to the second formless absorption, the Base of Infinite Consciousness (*viññāṇañcāyatana*). This stage involves a further refinement and internalization of the meditative focus, shifting attention away from the boundless field of space towards the very consciousness that perceived that space. The entry condition is the mastery of the Base of Infinite Space, implying the ability to enter, abide in, and emerge from that state effortlessly and at will, recognizing its limitations. The transition to infinite consciousness requires a specific insight and a deliberate shift in attention. The practitioner reflects upon the previous state, recognizing that the experience of infinite space, however vast and liberating it felt, was still a perceived object, something *known by* or dependent upon consciousness (*viññāṇa*). The perception of space, like all perceptions, is contingent upon the awareness that cognizes it. Seeking a yet more subtle and fundamental basis for concentration, the meditator deliberately withdraws attention from the object of infinite space and turns it towards the consciousness that was aware of that space. The technique involves cultivating the perception “consciousness is infinite,” focusing on the knowing faculty itself as being unbounded, all-pervading, and limitless, just as space was previously perceived to be. Awareness takes itself, in its boundless aspect, as its own object. Phenomenologically, the experience shifts dramatically. The sense of boundless spatiality recedes or dissolves, replaced by an absorption in the sheer knowing quality, the luminosity, or the cognizant nature of awareness itself, now felt as equally unbounded and omnipresent, without center or periphery. Consciousness takes its own nature–perceived as limitless pervasion–as its exclusive object of absorption. The feeling is one of pure, infinite awareness, without reference to any specific content other than awareness itself in its boundless aspect. This state represents a deeper level of abstraction and unification than the previous one, moving from the quasi-external metaphor of space to the internal faculty of cognition itself. While profoundly unified and subtle, consciousness is intensely present and focused reflexively upon its own perceived infinite nature. The deep calm and equanimity developed earlier persist, now grounding this self-aware state. It remains clearly distinct from cessation because awareness is not only present but is the very object of focus. ## 3.4 Base of Nothingness The third formless absorption, the Base of Nothingness (*ākiñcaññāyatana*), is cultivated by transcending the Base of Infinite Consciousness. Having achieved stability and mastery in abiding in the perception of boundless awareness, the practitioner undertakes a further step of relinquishment and refinement. This step is motivated by the insight, arising from continued practice, that even the state of infinite consciousness, however subtle and profound, is still a conditioned phenomenon (*saṅkhāra*), a specific mental state dependent on causes and conditions. It is still *something*, namely, an infinitely extended field of knowing. Seeking further detachment and a deeper peace found in the cessation of even subtle objects, the practitioner shifts focus away from the *presence* of infinite consciousness towards its *absence*. The entry condition for this state is full mastery of the second formless absorption. The technique involves recognizing the conditioned nature of infinite consciousness and deliberately withdrawing attention from that object. Instead, attention is focused on the lack or non-existence of the previous state, or more broadly, the absence of any object or content whatsoever. The perception that is actively cultivated and sustained is “there is nothing” or “there is no-thing” (*n’atthi kiñci*). This requires a very subtle redirection of attention, moving from attending to the boundless field of knowing to attending to the absence of that presence, or the absence of anything at all arising within awareness. Absence itself becomes the meditative object. Phenomenologically, this state is characterized by an absorption in perceived absence or voidness. Awareness itself remains present–highly refined, stable, and intensely focused–but its object is this subtle perception of nothingness. It is crucial to distinguish this from *Nirodha* (cessation, Chapter 4), where awareness itself ceases. Here, awareness experiences *nothingness as an object*. It is also distinct from the insight of *Śūnyatā* (emptiness, Chapter 4), which concerns the lack of inherent existence *in* phenomena, not a state focused on the absence *of* phenomena. The Base of Nothingness represents an extremely refined state of concentration where attention stabilizes on the very lack of discernible content, pushing the limits of object-oriented consciousness. It is marked by profound peace and subtlety, yet remains a conditioned mental state within the Buddhist framework. ## 3.5 Base of Neither Perception Nor Non-Perception The fourth and final formless absorption described in the classical Buddhist schema, the Base of Neither Perception Nor Non-Perception (*nevasaññānāsaññāyatana*), represents the apex of conditioned consciousness attainable through the path of concentration (*samatha*). It is reached by transcending the Base of Nothingness, requiring full mastery of that preceding state and an even subtler shift in attention and understanding, recognizing the limitations even of perceiving absence. The entry involves recognizing that even the subtle perception cultivated in the previous stage, “there is nothing,” is still, in fact, a form of perception (*saññā*), however minimal and refined. It remains a mental event, a subtle mental designation or fabrication (*saṅkhāra*). To move beyond even this most rarefied conceptualization and object-focus, the practitioner relinquishes the deliberate focus on “nothingness” and allows the mind to settle into a state of such extreme subtlety and equilibrium that it defies description in terms of ordinary dualistic categories, particularly the category of perception versus non-perception. The mind lets go of the object of nothingness and abides in the state itself. Phenomenologically, this state is characterized by an awareness so attenuated, residual, and indistinct that perception (*saññā*) cannot be said to be definitely present, yet because some minimal cognitive function has not entirely ceased, it cannot be said to be absent either. The traditional texts state that perception here is so subtle it barely performs its function of recognizing objects; it is present only in a residual way. The same paradoxical description applies to other concomitant mental factors like feeling (*vedanā*), volition (*cetanā*), and consciousness (*viññāṇa*) itself–they are present in such a subliminal form that they can neither be clearly affirmed nor definitively denied. This state represents the absolute limit of mundane, conditioned consciousness, the most refined and peaceful form of existence possible within the cycle of rebirth (*samsara*) before the potential attainment of *Nirodha Samāpatti* (the attainment of cessation). The name itself, “neither perception nor non-perception,” highlights its paradoxical nature and the inherent limitations of binary logic and ordinary language (ineffability) to capture the nuances of such highly refined subjective states. It is defined apophatically, by negating the applicability of the concepts of both perception and its absence. While representing an extraordinary achievement of mental concentration, resulting in unparalleled peace and subtlety, this state is still considered conditioned. A minimal flicker of mental activity, of residual perception and other mental factors, remains, distinguishing it from the complete, unconditioned cessation of *Nirodha*. It is the ultimate refinement of formless concentration within the conditioned realm. ## 3.6 Interpreting Formless Realms The systematic progression through the four *arūpajhānas*, as meticulously outlined in the Buddhist tradition, maps a remarkable journey into the capacities of human consciousness for profound abstraction, unification, and detachment from form. Starting from the stable base of the fourth *rūpajhāna*, the mind, through dedicated training, learns to sequentially abide in progressively subtler and more unified fields of experience: infinite space, infinite consciousness, the perception of nothingness, and finally, the paradoxical state bordering on imperceptibility. This path demonstrates the potential to refine concentration (*samatha*) to an extraordinary degree, achieving states of profound calm, stability, equanimity, and experiential vastness, far removed from ordinary waking consciousness and its reliance on gross sensory input. However, within the broader soteriological context of Buddhism, the interpretation of these realms is specific and carries crucial implications for understanding the path to liberation. These formless absorptions, while extraordinarily peaceful and refined, are understood as supreme achievements of mental calm and concentration, representing the highest levels of existence attainable within the conditioned world (*samsara*). They are powerful outcomes of highly developed concentration, but they remain dependently arisen states (*saṅkhāra*), maintained by specific mental factors and meditative focus, and therefore subject to arising and ceasing like all conditioned phenomena. As such, they do not, in themselves, constitute the liberating wisdom (*prajñā*) that penetrates the ultimate nature of reality–specifically, the insight into emptiness (*Śūnyatā*), the lack of inherent existence in all phenomena, including these very refined states. Nor are they equivalent to Nirvana, the unconditioned reality, which is directly experienced only in moments of complete cessation (*Nirodha*). Attaining the formless realms can lead to rebirth in corresponding formless heavens, considered desirable but still temporary states within the cycle of samsara. The primary value of mastering the formless realms on the specific Buddhist path towards liberation (*vimutti*) is therefore seen as instrumental. They provide an unparalleled platform of mental stability, clarity, refinement, and profound equanimity. From such a highly purified and stable state of consciousness, the subtle and penetrating investigations required for insight practice (*vipassanā*)–discerning the characteristics of impermanence, unsatisfactoriness, and non-self even within the fabric of these refined states themselves–can be undertaken with much greater power, precision, and effectiveness. This enhanced capacity for insight, grounded in deep calm, can potentially lead to the breakthrough realizations that definitively cut the fetters binding one to cyclic existence. Thus, the *arūpajhānas* represent the limits of what concentration alone can achieve, pushing consciousness to the very threshold of the unconditioned, but requiring the complementary development and application of wisdom for the attainment of final release. Understanding this distinction between states of calm and liberating insight is vital as we proceed, in the next chapter, to explore the concepts of emptiness and cessation more directly. --- [4 Emptiness and Cessation](releases/2025/Contemplative%20Science/4%20Emptiness%20and%20Cessation.md)