I did some short research into Theravada after the discourse here, which brought me back to the Jhana's. Which I already explored on the way to liberating insight. But something interesting happened;
After residing in this place of nothingness for a couple of months, after getting the final insight into 'no coming, no going' (liberation from Samsara), I began to notice being thrown back and forth between perceiving emptiness of form; nothing is formed, and emptiness of the formless; nothing is formless.
Upon reading about Theravada, I came across the Jhana's again and realized I was in a state which is described in the seventh Jhana; nothingness. Although already having the liberating insight (no coming, no going). I read about the eight Jhana again and soon realized this state again, but from a different perspective; that of already being liberated. This time the state is always present, as with the previous state of nothingness. So not attained only in sitting or lying meditation as I experienced before liberation.
After some searching I found a rather detailed explanations about the Jhana's here (not sutta); http://anaditeaching.com/why-buddha-was ... hth-jhana/
For going from the seventh to the eight Jhana from a point of liberation: In the seventh Jhana one realizes nothing is formed and nothing is formless. I explained how to come to this seventh Jhana, and liberating insight, in the writings. One realizes nothing is really perceived, as form is empty, but this doesn't mean that there is no perception. So, there is this state where one is conscious that nothing is formed (nothing is really perceived) and at the same time there is the realization that nothing is also formless, meaning; that which is not perceived is also nothing. That is the seventh Jhana.
After exploring this state or dimension for some time, one comes to the point where one becomes aware of being thrown back and forth between perceiving emptiness of form; nothing is formed, and emptiness of the formless; nothing is formless. Basically trying to identify with non-perception. One enters the next Jhana (stage of concentration) by becoming conscious of the space between nothing is perceived (nothing is formed) and nothing is not perceived (nothing is formless). Basically residing in between neither perception nor non-perception. One attains this concentration by becoming conscious that through realizing the emptiness of form, one left perception behind (nothing is formed). One then enters the state of non-perception (nothing is formless), which is the base for nothingness. This non-perception however is still perceived from some point, that is the state of neither perception nor non-perception.
So, like also described in the link above; one does not leave the previous state (nothingness) behind, like in the previous Jhana's. In the eight Jhana one still dwells in nothingness, but before going into the eight Jhana there is a distinction between 'nothing is perceived' and 'nothing is not perceived'. One realizes that 'nothing' is perceived and therefore one tries to identify with non-perception, not realizing that trying to identify with non-perception comes from a point of perception. Because of this distinction, the mind is not completely still. In the eight Jhana this distinction is solved by realizing the point from which one perceives this non-perception. Through this realization the mind becomes completely still.
I am planning to add the above to the writings.
Without refering to the sutta's, I read about the supramundane Jhanas. Although I plan to do some more research, from what I have gathered they seem to be a re-experience of the Jhana's from a liberated state? Maybe someone can shed a light on this? It seems to be what I experienced.
I also read about there being two types of Arhats, although I lost the source; one seems to have achieved liberation only through insight and the other seems to have achieved liberation through meditation practice through which insight is attained. The first having liberation on one front (wisdom, paññā-vimutta) and the latter having liberation on two fronts (ubhato-bhāga-vimutta). In that case, I dont know in what category I fall, but I am planning to do some more research on this later.