Why It Is Important to Practice Jhana — and the Dangers of Jhana

Jhana and Samadhi are closely related terms in Buddhism, both arising from the practice of Samatha (calm abiding) meditation.

The objective of Samatha meditation is to train the mind to focus on a single object. When this focus becomes strong, sensory distractions gradually fall away—until only the object of meditation remains. At this stage, the mind experiences a deep sense of peace and even euphoria.

As mental activity slows down, the mind becomes more refined, and our grip on the meditation object softens. These progressive stages of concentration are known as Jhana, typically classified into eight levels. The overall state of one-pointed concentration is known as Samadhi.

Why Do We Learn Concentration?

The untrained mind is easily pulled by thoughts, memories, and emotions. Without stability, mindfulness practice can feel overwhelming—like being caught in a whirlpool of negativity (greed, hatred and ignorance)

As discussed previously, a weak or untrained mind may struggle with mindfulness because it gets carried away by mental content. In contrast, a trained mind has the ability to steady itself—to pause, redirect, and not be overwhelmed.

Through concentration practice, we learn to tame our thoughts and gain control over the thinking process. This reduces our tendency to be dragged into emotional turmoil.

When the mind becomes sufficiently strong and stable, the Buddha then advised the practice of Vipassana meditation—an empirical observation of body and mind.

Importantly, training in Jhana is not just about attaining it once. A meditator is expected to:

• Enter Jhana intentionally
• Recognize the characteristics associated with different levels of Jhana
• Sustain it
• Exit it skillfully

In this sense, it is like learning to operate a machine—our own mind. Since each Jhana has its own characteristics, a trained meditator is aware of the level of concentration they have reached.

The Dangers of Jhana

While Jhana is powerful and beneficial, there are real dangers if it is misunderstood or misused.

1. Attachment to the Blissful State

The euphoric peace of Jhana can be highly addictive. Some people may use it as an escape because the world feels too chaotic.

The Buddha advised caution—even recommending that practitioners not become overly attached to deeper states beyond the 4th Jhana. The risk is that one becomes attached to peace itself, rather than using it as a tool for insight.

2. Dissociation from Improper Exit

The mind is like a tool. If Jhana is like a laser cutter, then it requires skill both in use and in stopping.

Failing to exit meditation properly can lead to:

• Feeling spaced out
• Loss of connection with reality
• Depersonalization (feeling disconnected from one’s body)

Therefore, learning how to disengage from meditation is just as important as entering it. (That is why it is important for us to learn letting go too – including the pleasantness of Jhana)

3. Confusing Jhana with Divine Grace

Because Jhana feels deeply peaceful and profound, some may mistake it for contact with divine energy or a higher being.

This can lead to:

• Fantasizing about a “holy presence”
• Interpreting internal thoughts as external guidance
• Becoming attached to imagined spiritual experiences

In reality, these experiences can simply be the mind at work.

This is not unique to Buddhism. Even in focused prayer, the mind can enter similar states of deep concentration. Without proper understanding, one may confuse mental projections with something divine.

This becomes especially dangerous when pride and ego are still present, as one may begin to feel spiritually superior or take “instructions” from imagined sources – which is the unenlightened mind.

This may result in wrong views, extremist views, irrational views, illogical views, and etc.

4. Over-Exertion and Forcing Jhana

Jhana cannot be forced. The more you desire it, the more it won’t be attained. Yet, without an intent to practice with Jhana as a goal, meditation can easily become dull. So, it is again a middle path. A balanced approach.

When people try too hard, they may:

• Become physically tense
• Suppress their breathing
• Develop headaches or discomfort

Improper posture or long, strained sessions can also lead to knee, back, or neck pain.

All of these are signs of imbalance. A calm mind cannot arise from tension. Yet effort is needed to focus the mind. Be balanced and relaxed.

5. Mistaking Dullness for Jhana

A common mistake is confusing dullness with true concentration.

A sleepy, foggy, or lethargic state may feel peaceful—but it lacks clarity and awareness. True Jhana is not dull; it is bright, alert, and stable.

If we mistake dullness for peace and try to carry it into daily life, we may lose alertness and become disengaged. That can be dangerous when we perform daily tasks, from cutting vegetables to crossing a road.

6. Mental Projections and Sensory Experiences

When the mind is quiet, it may generate its own content:

• Visual imagery
• Smells
• Taste
• Sound
• Physical sensations
• Memories and fantasies

These experiences can feel extremely real.

For example, during a meditation retreat, I once smelled something very familiar. Upon reflection, I realised it was the smell of my first wallet when I was six years old. It felt so vivid, as if the object was right in front of me.

Imagine if the mind produced something frightening instead—such as imagery from a horror film. This could be deeply disturbing.

It is therefore important to understand the power of the mind and not mistake these projections for something supernatural.

7. Overwhelming Emotions and Trauma

When we quiet the mind, it may resist by bringing up thoughts, emotions, and memories.

This is because the mind is not yet accustomed to stillness. It tries to create stimulation—to spark new chains of thought.

These can include:

• Old memories
• Subconscious impressions (even from brief exposures like a movie poster)
• Emotional or sensory experiences

Without preparation, this can be confusing or overwhelming. Some may even interpret these as supernatural events.

A rational and grounded understanding is important to navigate this stage.

8. Discouragement When Jhana Is Not Reached

Before mastering Jhana, many meditation sessions may not lead to Samadhi.

If we wrongly believe that Jhana is everything, we may feel:

• Dejected
• Like a failure
• Pressured to force ourselves for results

This craving creates restlessness, which prevents the mind from settling.

It is important to understand that Jhana and Samadhi, while important, are not the end goal. They must be approached with balance.

A Balanced Approach to Practice

Jhana is an important training in Buddhism—but it is not the final goal.

It strengthens the mind, making it capable of deeper insight through Vipassana. However, it must be practiced with:

• Proper understanding
• Balance
• Guidance
• Non-attachment

Start gently. Let the mind learn how to “switch on and off” meditation. When outside of meditation, do not cling to the experience or try to prolong it.

Used wisely, Jhana becomes a powerful support for wisdom. Misused, it can become another source of confusion and attachment.

To be continued

Danger of Meditation – Part 5: Why it is important to practice Vipassana and the danger from misunderstanding Non-I.

Danger of Meditation – Part 6: Third-eye meditation and your sanity. Your breath, posture, and general health. Can’t sleep after doing meditation?

(Feel free to drop a suggestion in case I missed anything, and I’ll try to talk about it if I had learnt it before)