Thanks again Mike but, again, I can only suggest to provide exact quotes from the suttas that might possibly describe 'light jhanas" (rather than general interpretations of Brasington or Polak).
As I previously suggested, the arising & experience of rapture is not always the fruition of jhana because both momentary & neighbourhood concentrations can result in rapture, as described in MN 118 (which does not mention jhana & the cessation of breathing in the 4th jhana, as described in SN 36.11).
Also, what is described in MN 119 (regardless of how the word ‘kaya’: ‘this body’ is interpreted) does not necessarily mean the meditator is aware of the rapture within the nervous system of the physical body. Further, MN 119 mentions a mark of jhana, namely, the abandonment of sensuality i.e., resolves of the household life. I think it is questionable that one can regularly experience ‘jhana’ & still be attracted to or engage in sensuality after emerging from jhana.
For one who has attained the fourth jhana, in-breathing and out-breathing have ceased… have subsided…have been tranquillized… SN 36.11
…in the case of a monk who has attained the cessation of perception & feeling, his ‘kaya sankhara’ (in & out breathing) has ceased & subsided, his verbal fabrications … his mental fabrications have ceased & subsided, his vitality is not exhausted, his heat has not subsided & his (five sense) faculties are exceptionally clear. MN 43
Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed mind & evaluation. He permeates & pervades, suffuses & fills this very body (kāyaṃ) with the rapture & pleasure born from withdrawal. Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within & without — would nevertheless not drip; even so, the monk permeates… this very body with the rapture & pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. And as he remains thus heedful, ardent & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified (ekodi) & centered (samādhiyati). MN 119