Ven. Brahmali sloppy phrasing on jhāna prerequisite, not understanding the difference between Buddha's jhāna and vism.

full context from this thread:
https://discourse.suttacentral.net/t/ajahn-brahmavamsos-dark-jhana/17987/22

Ven. Brahmali wrote

1. But, you know, it does matter what the jhānas are. 

2. If you get them wrong, you won’t fulfil the [noble eightfold] path. 

It’s as simple as that. 

3. From a practical perspective, however, 

all you need to do is continue the deepening of your meditative stillness and bliss. 

4. If you keep going, this is bound to eventually lead to the jhānas … and beyond!

Frankk comment

I actually agree with his statement (1) + (2),

but the problem is, his definition of "jhāna" is not the Buddha's.

The Ajahn Brahm school redefinition of Jhāna requires formless samādhi, 

significantly more difficult than the Buddha's four jhānas where there is bodily awareness,

verbal thought in first jhāna, and subverbal mental processing and vipassana WHILE in all 4 jhānas. 

And by redefining the kāma (sensuality) in first jhāna formula as "bodily awareness and the objects of  awareness",

he breaks the connection to the four noble truths, craving, and cause of suffering.

The Brahm redefinition of jhāna has more in common with non Buddhist samādhis than the 

Buddha's actual definition of four jhānas.

he said in (3) + (4) (my paraphrase):

"all you need to do is deepen stillness and bliss... and you're bound to get jhānas and realize nirvana."

In fact, if you follow his advice, all you will do is attain mundane non-Buddhist jhānas,

 which does not lead to nirvana.

Or if you get deep enough samādhi, 

you can attain rebirth in formless realms where after the long life span of a formless deva, 

you will be reborn back in samsara just like all the other infinite unenlightened beings.

The key points of the Buddha's genuine four jhānas, 

is that one realizes that sensual pleasures are insatiable,

and that the joy and pleasure from renouncing, and the wisdom of understanding the limitations of sensuality (viveka + kāmehi) 

is the key turning point in understanding dukkha,

the cause of dukkha (craving, especially for sensual pleasures),

and that the escape comes from understanding and abandoning craving.

Viveka = judicious seclusion, not just "seclusion" as most translators render it.

Judicious meaning right view and wisdom that understands sensual pleasure,

and the "seclusion" is the seal of one's one understanding of genuinely wanting 

to separate from causes of suffering,

not just some blind directive to "seclusion" because you heard that was what you need to get jhāna.

The Ajahn Brahm directive of "just deepen stillness and bliss" only superficially addresses the limitations of sensual pleasures.

It doesn't cut off craving and ignorance at the root.

So buyer beware.

Follow charismatic likable teachers like Ajahns Brahm, Brahmali, etc.,

at best you can attain happy rebirths in deva realms, brahma realms, and formless deva realms,

but you won't realize nirvana.

If you want to realize the Buddha's nirvana,

you will need at least a (genuine) first jhāna.

 

If you want to just be an unenlightened samatha master

and impress people with your non-Buddhist "jhāna" of being in a disembodied frozen stupor,

by all means keep following Ajahn Brahm's school.