 Indic traditions are rich not only in recommendations of nonattachment as a path to tranquillity but also in their long history of analysis of experiential states associated with traditional meditation practices. The Pali Canon of the Theravadin Buddhists, in passages that have parallels in other Buddhist traditions, describes progressively deeper stages of meditative concentration (jhana), passing through which one first stops initiating and sustaining thought, then ceases also activating joyful interest (pīti), and finally loses even the underlying feeling of (perhaps nonintentional) pleasure, bliss, or ease (sukha, in a narrow sense), so that one then abides in a state of equanimous, all-accepting upekkha (etymologically, ‘looking on’), sometimes traditionally described as without pleasure (sukha) or pain (dukkha) but occasionally as pleasant (sukha). The difference between joyful interest and (mere) pleasure (traditionally classified as a feeling rather than with the predominantly intentional states such as joyful interest) is explained in the commentary tradition by the contrast between the state of a hot and weary desert traveler when first hearing of, and then seeing, a pool of water in a shady wood and the state of one actually enjoying, or resting after, using  it.[32]  The latter is said to be preferred by the meditator as less coarse, presumably because it is a purer and more restful pleasure in that it is less mixed with eager interest and motivation, which seem tainted with stress, strain, or pain. Similar distinctions, between appetitive states that prepare animals for anticipatory, preparatory, or instrumental action and functionally later consummatory states that end these and initiate consummatory behaviors and end in repose, have been used for at least the past century in the scientific studies of behavior and mind (Sherrington 1906/1947, pp. 329 ff.; W. Craig 1918; Davidson 1994).