user21800: I am able to experience Piti Specifically the "weak rapture" mentioned in this wiki page, that causes me to have full bodily bliss and itself causes piloerection (goose bumps)
I am able to do this at will without sitting in a meditation session, normally only when I am on my own but am able to do it while around others.
There is no object or meditation object I focus on to evoke this feeling, just the presence in my being, no thought, as well as I am able to do this with my eyes open or closed, normally closed.
I am trying to find out how this relates to Jhana and what is its use, this wiki page is vague of course, though I know Piti is also a bojhangha
Meaning a perquisite factor to liberation.

The fourth enlightenment factor is piti, rapture or happiness. This, too, is a mental property (cetasika) and is a quality which suffuses both the body and mind. The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness. No one can bestow on another the gift of happiness; each one has to build it up by effort, reflection, and concentrated activity. As happiness is a thing of the mind it should be sought not in external and material things though they may in a small way be instrumental.

I use Piti for when I feel mentally weak or sorrow from existence. Though I do not really know "what" it is or how I have cultivated this or how I am able to do this.
From some things I have read before it has indicated that it IS a by-product or a part of a jhanic state, which would mean I have (somehow) attained at least the first Jhana but I do not feel this to be correct as I am not really skilled in formal meditation.
Just to add, a few times in my youth when I would retreat into myself in times of great sorrow I was able to experience a feeling like piti that gave bliss but it was in no way as strong as I am able to feel now.
Any opinions or understanding on what this is would be very much appreciated.

user471: You can find some info in the Rapture (piti) section of "The Jhanas in Theravada Buddhist Meditation" by Ven. Henepola Gunaratana:

Rapture (piti)
The third factor present in the first jhana is piti, usually
translated as joy or rapture. In the suttas piti is sometimes said
to arise from another quality called pamojja, translated as joy or
gladness, which springs up with the abandonment of the five
hindrances. When the disciple sees the five hindrances abandoned in
himself "gladness arises within him; thus gladdened, rapture arises in
him; and when he is rapturous his body becomes tranquil" (D.i,73).
Tranquillity in turn leads to happiness, on the basis of which the
mind becomes concentrated. Thus rapture precedes the actual arising of
the first jhana, but persists through the remaining stages up to the
third jhana.
The Vibhanga defines piti as "gladness, joy, joyfulness, mirth,
merriment, exultation, exhilaration, and satisfaction of mind" (Vbh.
257). The commentaries ascribe to it the characteristic of endearing,
the function of refreshing the body and mind or pervading with
rapture, and the manifestation as elation (Vism.143; PP.149). Shwe Zan
Aung explains that "piti abstracted means interest of varying
degrees of intensity, in an object felt as desirable or as calculated
to bring happiness."
When defined in terms of agency, piti is that which creates interest
in the object; when defined in terms of its nature it is the interest
in the object. Because it creates a positive interest in the object,
the jhana factor of rapture is able to counter and suppress the
hindrance of ill will, a state of aversion implying a negative
evaluation of the object.
Rapture is graded into five categories: minor rapture, momentary
rapture, showering rapture, uplifting rapture and pervading rapture.
Minor rapture is generally the first to appear in the progressive
development of meditation; it is capable of causing the hairs of the
body to rise. Momentary rapture, which is like lightning, comes next
but cannot be sustained for long. Showering rapture runs through the
body in waves, producing a thrill but without leaving a lasting
impact. Uplifting rapture, which can cause levitation, is more
sustained but still tends to disturb concentration, The form of
rapture most conductive to the attainment of jhana is all-pervading
rapture, which is said to suffuse the whole body so that it becomes
like a full bladder or like a mountain cavern inundated with a mighty
flood of water. The Visuddhimagga states that what is intended
by the jhana factor of rapture is this all-pervading rapture "which
is the root of absorption and comes by growth into association with
absorption" (Vism.144; PP.151)


21800: <p>I am able to experience <a href="https://en.wikipedia.org/wiki/P%C4%ABti" rel="nofollow noreferrer">Piti</a> Specifically the &quot;weak rapture&quot; mentioned in this wiki page, that causes me to have full bodily bliss and itself causes piloerection (goose bumps)
I am able to do this at will without sitting in a meditation session, normally only when I am on my own but am able to do it while around others.
There is no object or meditation object I focus on to evoke this feeling, just the presence in my being, no thought, as well as I am able to do this with my eyes open or closed, normally closed.</p>
<p>I am trying to find out how this relates to Jhana and what is its use, this wiki page is vague of course, though I know Piti is also a <a href="https://accesstoinsight.org/lib/authors/piyadassi/wheel001.html" rel="nofollow noreferrer">bojhangha</a>
Meaning a perquisite factor to liberation.</p>
<blockquote>
<p>The fourth enlightenment factor is piti, rapture or happiness. This, too, is a mental property (cetasika) and is a quality which suffuses both the body and mind. The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness. No one can bestow on another the gift of happiness; each one has to build it up by effort, reflection, and concentrated activity. As happiness is a thing of the mind it should be sought not in external and material things though they may in a small way be instrumental.</p>
</blockquote>
<p>I use Piti for when I feel mentally weak or sorrow from existence. Though I do not really know &quot;what&quot; it is or how I have cultivated this or how I am able to do this.
From some things I have read before it has indicated that it IS a by-product or a part of a jhanic state, which would mean I have (somehow) attained at least the first Jhana but I do not feel this to be correct as I am not really skilled in formal meditation.</p>
<p>Just to add, a few times in my youth when I would retreat into myself in times of great sorrow I was able to experience a feeling like piti that gave bliss but it was in no way as strong as I am able to feel now.</p>
<p>Any opinions or understanding on what this is would be very much appreciated.</p>
 471: <p>You can find some info in the <a href="https://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html#ch3.2.3" rel="nofollow noreferrer">Rapture (<em>piti</em>) section</a> of &quot;<a href="https://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html" rel="nofollow noreferrer">The Jhanas in Theravada Buddhist Meditation</a>&quot; by <a href="https://en.wikipedia.org/wiki/Henepola_Gunaratana" rel="nofollow noreferrer">Ven. Henepola Gunaratana</a>:</p>
<blockquote>
<h1>Rapture (<em>piti</em>)</h1>
<p>The third factor present in the first <em>jhana</em> is <em>piti</em>, usually
translated as joy or rapture. In the suttas <em>piti</em> is sometimes said
to arise from another quality called <em>pamojja</em>, translated as joy or
gladness, which springs up with the abandonment of the five
hindrances. When the disciple sees the five hindrances abandoned in
himself &quot;gladness arises within him; thus gladdened, rapture arises in
him; and when he is rapturous his body becomes tranquil&quot; (D.i,73).
Tranquillity in turn leads to happiness, on the basis of which the
mind becomes concentrated. <strong>Thus rapture precedes the actual arising of
the first <em>jhana</em>, but persists through the remaining stages up to the
third <em>jhana</em>.</strong></p>
<p>The <em>Vibhanga</em> defines <em>piti</em> as &quot;gladness, joy, joyfulness, mirth,
merriment, exultation, exhilaration, and satisfaction of mind&quot; (Vbh.
257). <strong>The commentaries ascribe to it the characteristic of endearing,
the function of refreshing the body and mind or pervading with
rapture, and the manifestation as elation</strong> (<a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer">Vism</a>.143; PP.149). <a href="https://www.irrawaddy.com/specials/on-this-day/day-renowned-rakhine-buddhist-scholar-died.html" rel="nofollow noreferrer">Shwe Zan
Aung</a> explains that &quot;<em>piti</em> abstracted means interest of varying
degrees of intensity, in an object felt as desirable or as calculated
to bring happiness.&quot;</p>
<p>When defined in terms of agency, <em>piti</em> is that which creates interest
in the object; when defined in terms of its nature it is the interest
in the object. <strong>Because it creates a positive interest in the object,
the <em>jhana</em> factor of rapture is able to counter and suppress the
hindrance of ill will, a state of aversion implying a negative
evaluation of the object.</strong></p>
<p>Rapture is graded into five categories: minor rapture, momentary
rapture, showering rapture, uplifting rapture and pervading rapture.
Minor rapture is generally the first to appear in the progressive
development of meditation; it is capable of causing the hairs of the
body to rise. Momentary rapture, which is like lightning, comes next
but cannot be sustained for long. Showering rapture runs through the
body in waves, producing a thrill but without leaving a lasting
impact. Uplifting rapture, which can cause levitation, is more
sustained but still tends to disturb concentration, <strong>The form of
rapture most conductive to the attainment of <em>jhana</em> is all-pervading
rapture</strong>, which is said to suffuse the whole body so that it becomes
like a full bladder or like a mountain cavern inundated with a mighty
flood of water. The <a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer"><em>Visuddhimagga</em></a> states that what is intended
by the <em>jhana</em> factor of rapture is this all-pervading rapture &quot;which
is the root of absorption and comes by growth into association with
absorption&quot; (<a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer">Vism</a>.144; PP.151)</p>
</blockquote>
