Yes, but the specific barriers depend on the condition, and progress may differ from those without mental health challenges.
The Pali Canon describes jhanas as deep meditative states requiring sammadhi, or concentration. The Dhammasangani and Visuddhimagga outline conditions that support their development: ethical conduct, sense restraint, and freedom from the five hindrances (greed, aversion, restlessness, lethargy, and doubt). Importantly, the texts do not explicitly state that mental health conditions are absolute barriers to jhanic attainment.
However, the Visuddhimagga, Buddhism's most detailed meditation manual written by Buddhaghosa in the fifth century, does note that distraction and mental agitation prevent concentration. This creates genuine practical obstacles for people with ADHD, severe anxiety, or intrusive thoughts associated with trauma or psychosis.
Depression and low mood typically create sluggishness and lack of motivation rather than preventing concentration itself. Some meditators with depression report that jhanic states, when accessed, provide temporary relief and even consolidate recovery. The primary barrier is often the energy to practice consistently.
Anxiety and panic disorders present a more direct obstacle. The racing mind, physical tension, and fear of internal experience directly oppose the calm focus jhanas require. Yet anxiety is not permanent; with proper support and gradual practice, many people with anxiety disorders develop the stability needed.
Schizophrenia spectrum conditions and severe dissociation create the most significant challenges. Intense meditation can occasionally destabilize people experiencing psychosis or severe dissociation, making concentration practices potentially counterproductive. In these cases, qualified mental health support must precede or accompany meditation practice.
The Buddha taught that wisdom requires understanding reality clearly. Someone actively psychotic or in acute crisis cannot practice meditation effectively and may harm themselves. Medication, therapy, and psychiatric care are not obstacles to the dharma but necessary conditions for practice.
Many contemporary Buddhist teachers acknowledge this. When mental health is sufficiently stable—defined as being able to tolerate internal experience without crisis and having professional support available—meditation practice, including concentration work toward jhanas, becomes possible. The timeline varies enormously between individuals.
Theravada communities traditionally expect higher levels of stability before intensive concentration practice, partly because early texts assume a baseline of mental equilibrium. Thai Forest tradition teachers like Ajahn Chah have worked with students facing various difficulties, though their texts say little explicitly about modern psychiatric conditions.
Tibetan traditions include preliminary practices and guru relationships designed partly to assess readiness and provide support. Zen emphasizes that practice itself develops stability, though contemporary Zen teachers increasingly recognize when external support is needed first.
Modern Western Buddhist centers increasingly train teachers in mental health awareness and adapt their approaches, acknowledging that mental illness was not the Buddha's original context but that his teachings remain relevant.
Someone with stable mental health conditions—depression under treatment, managed anxiety, attention challenges addressed through medication or behavioral support—can absolutely work toward jhanic states. Progress may be slower or require modified techniques (like shorter sitting periods, walking meditation, or body-focused practices), but the underlying capacity remains.
The key variables are: Is the person safe? Is their condition stable enough to tolerate increased internal awareness? Do they have professional support if needed? Can they practice consistently? These questions matter more than diagnosis alone.
Ultimately, Buddhism's pragmatism applies here. The jhanas are tools for developing wisdom and reducing suffering. If meditation practice destabilizes someone, it is counterproductive. If it supports recovery and deepening of practice, it serves the path. Mental health conditions create real obstacles but not absolute ones.