As far as the last four immersions are concerned we are presented with the arupa Jhanas. But what of the four elements preceding those? Are they indicative of rupa jhana?“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It could be, Ānanda, that a mendicant might gain a state of immersion like this.
Consider that one of the fermentations is “becoming” and that the Buddha taught a desire for “form rebirth and formless rebirth”.
As far as the above sutta is concerned, the hypothetical Bhante is not subject to formless rebirth. Why? He does not perceive space in space; consciousness in consciousness; etcetera. But how?
By attending to the arupa Jhanas the Bhante has seen the allure and the drawbacks of those arupa Jhanas. Since he has experienced them so deeply and developed dispassion for them he does not “perceive x in x”.
Here is where we can make an inference by asking the question: how about rebirth in the realm of form?
Quite simply - the Bhante has also deeply understood earth, water, fire, and wind. Having understood their allure and drawback he has grown dispassionate towards them. Having done that he no longer clings to the perception of earth, water, fire, or wind. And, consequently, he will not be reborn in the realm of form.
It is precisely because we must train to see the drawback of the rupas that we must enter into a deep meditation of them. And having seen the piti and sukha, or just the sukha, or just the adukkhaasukkha in them that we grow dispassionate towards them.
This is one example of a basic inference I have personally made regarding rupa jhana and the four elements.
Aside from inference, I have found the quintessential location of the rupa kasinas (“totalities”) as they exist in the heart in their purest forms. Having located them, I can experience the underlying allure of the rupas (as well as their drawback - ie. continued existence in the realm of form).
I present this argument for the sake of clarifying the objects of meditation with regard to rupa jhana.
Thank you