I've been reading what everyone has said, but I still don't think everyone gets what Ajahn Brahm is saying. So I'm going to quote from his book on the characteristics of the first jhana.
On page 155 he begins: "All jhanas are states of unmoving bliss,almost. However, in the first jhana, there is some movement discernible. I call this movement the "wobble" of first jhana. One is aware of great bliss, so powerful it has subdued completely the part of the ego that wills and does. In jhana, one is on automatic pilot, as it were, with no sense of being in control. However, the bliss is so delicious that it can generate a small residue of attachment. The mind instinctively grasps at the bliss. Because he bliss of the first jhana is fueled by letting go, such involuntary grasping weakens the bliss. Seeing the bliss weaken, the mind automatically lets go of its grasping, and the bliss increases in power again. The mind then grasps again, then lets go again. Such subtle involuntary movement gives rise to the wobble of the first jhana.
On page 156 he continues: "This process can be perceived in another way. As the bliss weakens because of the involuntary grasping, it seems as if mindfulness moves a small distance away from the bliss. Then the mindfulness gets pulled back into the bliss as the mind automatically lets go. This back and forth movement is a second way of describing the wobble.
(Now here is the part about thought in the context of Jhana) "This wobble is, in fact, the pair of first jhana factors called vitakka and vicara. Vitakka is the automatic movement back into the bliss, vicara is the involuntary grasping of the bliss. Some commentators explain vitakka and vicara as "initial thought" and "sustained thought". While in other contexts this pair can refer to thought, in jhana they certainly mean something else. It is impossible that such a gross activity as thinking can exist in such a refined state as jhana. In fact, thinking ceases a long time prior to jhana. In jhana, vitakka and vicara are both subverbal and so do not qualify as thought. Vitakka is the subverbal movement of the mind back into bliss. Vicara is the subverbal movement of mind that holds on to the bliss. Outside of jhana, such movements of mind will often generate thought, and sometimes speech. But in jhana, vitakka and vicara are too subtle to create any thought. All they are capable of doing is moving mindfulness back into the bliss and holding mindfulness there."
So, I'm confused on that last part and I wonder about his interpretation of vitakka and vicara. Does anyone find problems with what Ajahn Brahm is saying here?