jhana.achariya wrote: BlackBird wrote:
Venerable Pesala sums it up well
Venerable. Bhikkhu Pesala wrote:
Moral Kamma Producing Effects in the Realms of Form
These powerful wholesome kammas transcend the sensual realm. Sensual desire is one of the five hindrances to concentration, so to attain jhāna one has to overcome sensual thoughts. The jhānas are difficult to attain, and difficult to maintain. They are not usually attained when practising the pure insight method, but insight meditators do experience states comparable to jhāna. Insight cuts off defilements at the root, jhāna only cuts them off at the base, so insight meditation is preferable.
At the Pa Auk Forest Monastery for example (which draws much of it's basis from the authoritative texts) Jhanas are taught before mature insight practices. It's easy to understand why too, because the peace brought about by Samadhi (tranquility) practice provides a very stable ground for insight to arise.
The authoritative texts do not separate jhana from insight. The Dhammapada states there is no jhana without wisdom & no wisdom without jhana. The Buddha's Noble Eightfold itself has Right View as the foundation of Right Concentration, which is defined as the four jhanas.
Venerable Pesala has sided with contemporary viewpoints but not with authoritative texts when separating jhana from insight.
The jhana discussed without insight is Wrong Concentration, arising from supression rather than born of wisdom.
In the same way, insight not leading to jhana is incomplete insight. Insight according to the authoritative texts leads to letting go and any letting go on the lower levels of insight (such as strem entry) leads directly to jhana.
Letting go is the foundation for jhana rather than the supression Venerable Pasala is proposing.
Jhana and insight support eachother when guided by Right View.
Could you please cite some material from the Canon for me to read, which supports your point?
Especially with this:
The Dhammapada states there is no jhana without wisdom & no wisdom without jhana. The Buddha's Noble Eightfold itself has Right View as the foundation of Right Concentration, which is defined as the four jhanas.
As I have been led to believe that it is in fact Morality which is the foundation of Right Concentration [2(pdf)] 
Venerable Bodhi puts it nicely:
Venerable Bhikkhu Bodhi wrote:
Both paths share certain preliminary requirements. For both, moral discipline must be purified, the various impediments must be severed, the meditator must seek out suitable instruction (preferrably from a personal teacher), and must resort to a dwelling conducive to practice. Once these preliminaries have been dispensed with, the meditator on the path of serenity has to obtain an object of meditation, something to be used as a focal point for developing concentration.
This is quite simply because when we engage in unharmonious activities, the mind becomes distracted, filled with worries. That is why the Buddha says:
"There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
- http://www.accesstoinsight.org/ptf/dham ... jhana.html
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Furthermore there is the case where Jhana is achieved by non-practitioners of the Buddhist path. 
Do not forget the Buddha-to-be's first two teachers: Alara Kalama
and Udaka Ramaputta
How is it to be supposed that a non-practitioner of the Noble Eightfold Path, could attain to Jhana if Right View is the foundation of of Jhana (as you stated above)?