How Meditation Works: From Bodily Sensations to Expanded Perception

I watch your meditations, and I have formed a certain impression. It may be mistaken, but it is entirely my own. Does listening to these meditations regularly improve a person’s health?

Before we get to my meditations specifically, let’s look at the question itself: can immersing yourself in different meditative practices change your health?

It is important to understand that every second of our lives affects our health. Everything that happens has an effect. Our health is not predetermined, but it is conditioned by a number of things: karmic and hereditary processes, what we have done in our lives, the body we inhabit, and the life we live.

When someone says that drinking alcohol, taking pills, exercising, or something else affects their health, these are merely the consequences of various causes connected with what is supposed to happen. In most cases, that is how it works.

At the same time, of course, there is room for freedom. That means a person may die earlier or later, may feel worse or better. There is still room for freedom, and considerable room for change. But to approach that possibility of change, it is important to understand that every moment affects your health. The question is how much.

If I were to get up now and jump out a window, that would obviously affect my health. If I hit my head against a wall, that would have an effect too. If I went without sleep for 30 days in a row, or entered a place where I was surrounded by poison, the effect would be quick and obvious.

At the same time, it is important to understand that even when I am recording a meeting and looking at the screen, the particular person I am with and I still enter a certain meditative state. It has some effect on health. The effect is small, but it is there: on fatigue and on our overall state, although fatigue itself is relative too. We can spend 15 hours at a computer and not feel tired at all.

I recently began comparing the readings from a wristband that measures various indicators with what I had been doing, and I can see that the patterns are not obvious. Many of them are made up. Even the claim that you should not use your phone before bed is, in a sense, an invented pattern. Of course it has an effect, but the real question is what actually affects sleep.

That raises the question: does expanding your perception affect your health?

It affects it in two ways. First, it is important to understand that a person’s health is not determined solely by their physical body. That is fundamental. Different impulses exist.

For example, if someone is supposed to die in ten years, and that event is already “taking shape,” a certain sequence of actions leads toward it. If the death is due to an illness, that illness will be forming inside them, at the level of certain energies, throughout those ten years. Do you recognize that?

When we talk about processes like these—energetic influences and realms that affect a person—it becomes clear that, as their perception expands, they may begin to see those energies. They may see them before they manifest in the physical body.

Even conventional medicine talks about prevention: it is important to work with an illness before it manifests. But what, specifically, should you look for in advance if you cannot see it?

Imagine that someone is supposed to die in a plane crash in ten years. They can pay all the attention they want to their health, diet, and exercise, but none of that has anything to do with the event. Or the reverse: someone eats certain foods because an energy within them is leading toward an illness.

So the first thing to understand is that when a person enters a real meditative state and truly expands their perception, they begin to see other realms and energies and come into contact with them.

Returning to the question about these particular meditations: someone watching them does not necessarily see or understand anything. But that does not mean nothing is happening to them. Processes are still unfolding—the ones described in these meditations and states—and most of the meditations are aimed specifically at expanding perception. For perception to expand, the person’s system will become healthier. That does not mean they will become younger or acquire the body of a child, an athlete, or the healthiest person alive. But their system will move into a healthier state; that is a fact. You could say they will experience less illness. But it is important to understand that “less” is always a very particular question.

We were discussing dental floss recently. An acquaintance said, “My husband flosses four times a day.” My wife asked whether his teeth had improved. But what does “improved” mean? We do not know what would have happened otherwise. When we say “better” or “worse,” we do not know the alternative scenario.

So this is what happens. If someone with a fairly deep perception of different realms dies, everyone says, “He practiced spirituality. Why did he die?” Or, “He practiced spirituality. Why did he get sick?”

But who told you how he would have lived if he had not done those practices? What would have happened to his body in a different scenario?

I was driving recently and saw someone running down the street. It reminded me of a friend who runs and recently told me that doctors had found a blood clot. Is there a connection here? Someone is athletic and physically fit, yet serious health risks arise. So it is important to emphasize again that, overall, people become healthier as their perception expands.

At the same time, there are different realms a person can enter as their perception expands, and that is fundamentally important. Expanding perception is one thing; the realms you inhabit during that process are another. You can enter a meditative realm that actually makes your health worse.

In what sense worse? A person may come into contact with a certain energy, or even “pick up” some sort of virus that has nothing to do with their karma, heredity, or path in life. They simply encounter it and have to interact with it, and it may destroy their physical body. Such things exist too—if we are talking about meditative practices in general.

These days, meditations “for money” or “for success”—meditations for something—are popular.

First, how appropriate is that? Do meditations really lead to money, success, or the fulfillment of any other wish?

Second, when I recommend your meditations to someone, for example, I might say, “Listen to this meditation so that…” I am putting the person into a particular framework: “in order to…”

Here, too, the question is how appropriate that is. Doesn’t it contradict the essence of meditation?

— The only purpose for which a person can meditate is to know the truth.

We can also talk about expanding perception, hearing yourself, and bringing your entire structure together into a single system you can perceive—all your bodies and all the realms coming together and becoming accessible to perception.

It is important to understand that, initially, it is the spiritual being that “wakes up.”

• Some people think the spiritual being is a kind of archangel flying around somewhere, and the person simply cannot hear it. That idea arises among those who see the spiritual world as separate from the material world.
• There is also the opposite extreme: saying that only the material world exists.

It is important to understand that the spiritual being is still developing. At this stage, it has many kinds of “damage”—not physical damage, but limitations on perception and dependencies. There are enormous numbers of them.

Even when we say that the spiritual being “chooses” where to incarnate, it sounds like a conscious choice. In fact, it happens according to certain laws and in coordination with the spiritual hierarchies.

Lucifer is an example. At a high level of development, he declared, “I am on my own,” and began moving independently. This is an important aspect of perceiving what is happening.

So when we say, “I want to know the truth” or “expand my perception,” it is important to understand that the expansion does not begin here, on the physical level. It begins at the level of the spiritual being. That fundamentally changes our understanding of meditation.

Meditating so that “things will be better here” is one thing. But, as I always say, if you direct energy toward your “I,” a powerful flow will emerge from it and begin flooding all the bodies—everything it can. If someone can see that “I” and illuminate it in the spiritual world, that flow will begin to fill everything. So you can meditate to expand the spiritual being’s perception and on everything connected with that.

Now, the next point:

Could there be a situation where you go to someone and say, “Listen to this particular meditation, and this issue will be resolved”?

Yes, because you can see the spiritual world. You have perception through inspiration, spiritual intuition. You know there is a sequence: certain transformations will take place in this meditation, and that will lead to a result.

But there is an important distinction here. You are not telling the person, “Do this for the result.” You are saying, “I can see that the result will occur if you do this.” Those are different things.

Otherwise, it is like saying, “I’m going out for coffee,” without knowing where to go. I would go to a specific coffee shop, not follow the Russian fairy-tale instruction, “Go I know not where, bring back I know not what.”

When someone says, “I will pursue spiritual development to earn more money,” that is exactly how they are acting. They heard somewhere, “Meditate, and you will have more money.” People say the same thing about health, happiness, and freedom. But this is precisely “go I know not where.”

If I go out for coffee without knowing where to go, there is a chance I will find a coffee shop by accident. There is also a chance I will not, and I will keep going for a very long time. In ordinary life, I can ask for directions; I can see a coffee shop with my own eyes. But someone who sits down to meditate without understanding or perception is blind. They are not simply going “who knows where”; they do not know where they are going. It is like trying to reach a coffee shop blindfolded, with your hands and feet tied. I will not find it. I will not even last very long in that condition. That is what happens when someone sets a goal—money, for example—and tries to reach it through meditation without understanding what they are doing.

I have had lengthy discussions about this over the past 14 years. Some people do come to spiritual development through particular motivations. I had my own process: I came to spiritual development through a desire for power. More precisely, that is not quite right. I came by my own path, because my spiritual being was guiding me. But at the level of thought, I felt it was a path through which I would gain power.

Fairly quickly, I transformed that into an understanding that I needed to know the truth—perhaps within a year or a year and a half. That really is quick, because for many people, the process takes decades. It happened that way for me because that was the path of my spiritual being.

There is an important point here. No one comes to spiritual development through logic. It is always a response, an impulse from your spiritual system, your spiritual being. You cannot sit down to meditate through logic; that is an illusion. The only thing logic can lead you to do is, for example, attend yoga as physical exercise. Everything else is the pull of your spiritual being.

Sometimes you may feel that a person needs to watch a particular meditation, not because you “saw” it, but because that person’s spiritual being gave you an impulse. It is very important to notice that. You then simply pass the information along calmly and naturally. It is important to understand, though, that not all information should be passed along. Sometimes you need to limit it because the person is not ready to receive it, or it needs to be conveyed differently. But when the flow of information is pure, it contains no distortion. If they “need to watch it,” then they need to watch it. The next question is what happens if they do not.

I had a specific case recently. Someone came to a spiritual session and asked about interacting with another person. Six months earlier, I had already sent a message through an acquaintance: “Do not get in touch with this person.” They did not listen, and six months later, the person was asking again what to do. I said, “The problem is that you do not understand the consequences. When you are told not to do something and do it anyway, there will still be consequences.” There are always consequences. If you recommend something and the person does not do it, that creates consequences too, because the energy has already opened and the information has already entered.

But to return to the subject: meditating for money, success, or a result is an illusion.

When someone meditates “for money,” what do they encounter? Certain realms. It is like saying, “I am going to make money,” and then simply sitting down in a field. I will not make any money there. You need to understand where to be, how the processes work, what the causes and effects are, and whether you even have those possibilities. It is like meditating on being able to lift a thousand kilograms. I will not lift a thousand kilograms, whatever I do. If I try, I will simply die.

This is a failure to understand cause and effect. Money and success are exactly the same.

If someone enters the spiritual world to “get something,” rather than to understand its laws, it is like getting behind the wheel without knowing how to drive and trying to get somewhere. You do not know the rules or how to control the car; you will crash. If you put a child behind the wheel, or my mother, who cannot drive, the chance of a crash is close to 100%. They will not even get far; they will hit the first fence.

The spiritual world works exactly the same way. Where you lack knowledge, you encounter enormous numbers of possibilities and combinations of actions. It is like a ten-year-old deciding to start a business without understanding anything. Or going hunting in Africa barehanded, where there are lions, tigers, and panthers. The outcome is obvious. A person simply will not survive in those conditions. If they also try to “hunt,” they will not even live until morning.

Can you reach deep states in meditation only with a teacher, or can you do it on your own?

There is a nuance here. If a person begins by saying, “I want to meditate to know the truth,” that is the key. Not for development, not for a result, but to know the truth.

You can meditate and come to know the truth constantly while you are awake. Sleep is a separate process of perception, involving the separation of the astral body and the “I,” so we will leave it aside. You can be engaged in knowing the truth all the time: while working, driving, eating, talking, walking, or doing anything else. That is meditation. It is a state in which a person is constantly striving to know the truth and engaged in the process of knowing it.

You do not need a teacher to begin perceiving what is happening around you. If I want to feel how you are feeling, I do not need a teacher. I only need to pay attention, and the state changes immediately.

There is another point. We understand that you can learn to drive without a teacher. You can study the rules yourself, get behind the wheel, start driving slowly, watch videos, and read books. You can find a way to learn. Can you repair a car without a teacher, books, or videos? That is much harder. But theoretically, you can do that too: take it apart and try to figure it out. There is, however, a high chance you will damage it and fail to put it back together. That applies to me, by the way. If I take something apart, I do not put it back together. My wife laughs and says, “Well, that’s clear. It’s going in the trash.” But we need to recognize that some people really can do it.

In the spiritual world, too, there is a chance that someone can make their way independently. In most cases, though, they are still learning—from other people, from the surrounding realm, through interaction. A person is constantly learning.

The very word “teacher” is often treated as something special and separate in the spiritual world. A “spiritual teacher” sounds like something unique. But how is that different from a mother teaching her child? Or a father? Or a schoolteacher with whom a child spends years? A child starts school in first grade and leaves in eleventh grade, having had many teachers along the way. How is that fundamentally different from what we call a spiritual teacher?

I remember a situation involving baptism. I was told there had to be both a godfather and a godmother. I asked, “Where is that written? Is there a book that says so?” The answer was, “Well, that’s the custom.” I suggested calling a church. They said both were required. We called another church—they said they were not. So let’s look at the role itself. Can a child’s own father be their spiritual father? An interesting shift in perception happens here. It turns out that parents cannot be spiritual parents to their own child. You can see this within the Christian tradition, for example, in Orthodoxy. Why not begin by considering that the child’s parents are also their spiritual parents? Why must there be someone else?

This is where the confusion arises. The same confusion surrounds the idea of a “teacher.” But there really are many people who can help you enter certain realms—ones you could not access before, both “good” and “bad” ones.

• It is the same in ordinary life. Some people help others do bad things, and some help them do good things. Some can take you to a bad place—during the day or in the evening—and some will take you to a good one.
• The spiritual world is no different: you may meet someone who leads you into a beneficial realm, or you may meet someone who leads you into a harmful one.

Just as in the physical world, some people help others recover, and there are situations where, after an operation, for example, people say, “Well, it is a death in the statistics.” I remember calling my father’s doctor after my father died. He said, “Well, it happens.” To him, it was a statistic. Just a number, not a person. There is another approach, though: a doctor truly sees the person and understands what is happening to them and what will happen.

Just as a good caregiver understands a child: what will happen to them, what they need to be given, what to say, and how to act.

Or you go to a dentist, for example, and are told, “You have 14 problems here. We need to treat everything.” The question is whether it really is necessary, or whether it would simply be “better.” Is it a recommendation or a necessity? Does the person see the consequences or not?

In the material world, some things are understood and “written down,” while an enormous amount remains unexplained. People still do not understand how the economy develops, how illnesses arise, or why wars happen. Today they say one thing, tomorrow—another, and the day after—something else. There is movement, but no awareness. In the spiritual world, however, there are enormous numbers of processes that can be recognized and understood very clearly. And of course, there are meditative practices and states that produce incredible transformations.

At the same time, some things are not worth doing at all; they are meaningless. For example, someone is told, “Your aura is the wrong color,” and people start “correcting” it by waving their hands or using various objects. A color can be changed instantly. You can “make” any color—yellow, red, black, even no color at all. It is simply a particular action. People often do not understand the nature of color itself. They think white—that’s good; black—that’s bad, or the other way around. It is simply a set of abstractions. Even a basic understanding, including through religious knowledge, shows that things are far more complicated.

What is more, there are deceptive substitutions. It takes no effort for me to create yellow, red, or black in front of me in terms of energy. It is simply a particular action. You can “make” a realm red. What will happen to someone who enters it? Spending a long time in certain realms has consequences, but that does not make the color itself good or bad.

— Some people sit down to meditate and say, “I don’t feel anything. I don’t sense anything.” There are no effects. Should you feel anything at all? Should you try to interpret your sensations? If so, how?

After a meditation, you ask people to reflect on it. What does that mean?

And one more important point: many people who feel nothing have the attitude, “I don’t really believe in all this spiritual stuff.” Do you have to believe in anything to meditate, or is this something different?

— I do ask people who watch the meditations to write a reflection immediately—to record their state right after the practice.

That takes effort. A person will have to go through the meditations many times before they even understand what “writing a reflection” means. They will begin asking how to do it. Each time they write, doubts will arise: Have I remembered everything? Do I understand how to do this? Why is it necessary? So that, during meditation, the person learns to remain conscious and to perceive.

To do that, it is important to be able to perceive many realms simultaneously. If you enter a realm of silence, for example—and there are many such worlds—how do you remember, in that state, that you will need to record something afterward? It is a world of silence. It is as though there is no need even to think.

I have conducted an enormous number of sessions. Very rarely can people say that, while they were in silence, they were thinking about their reflection. I cannot even remember anyone saying, “I was thinking about how to write this down afterward.” Sometimes someone says to themselves, “The main thing is to remember.” But at that point, as a rule, everything begins to dissolve, and in the end they remember nothing. That is a very important point.

In fact, managing to remember your reflection while in that state is a very significant result. You begin to see how everything dissolves in the very act of perception. That is why recording your state, preferably even by voice, is such an important practice. You can listen to it afterward, analyze it, and see how you have felt over time.

This practice works in two ways:

1. It helps you become aware of something.
2. It lets you remain engaged in different areas during meditation. That requires the strength to perceive them simultaneously.

For example, I am speaking while keeping my attention on different energies—my own, the other person’s, and those of the surrounding space. It is not a simple state. At the same time, I also need to monitor my own sensations.

Incidentally, I have always been interested in hooking up some equipment and seeing how my physical body actually responds. What I think I perceive is one thing; what is really happening is another. That is the point: comparing how accurately you sense what is happening. There is a physical body, and there are many other realms, worlds, and bodies a person has. It means being in different temporal and timeless realms simultaneously.

Being within time and outside it simultaneously is a question in itself. How do you record that? It is not easy. Although it seems natural, it is not brain activity. Either the power is there or it is not.

This brings us to the question: do you need to feel something during meditation?

Notice that nothing I said was a requirement. I was describing a process, not making demands. This is a key mistake. If someone enters meditation thinking, “I need to feel something,” they automatically enter a particular state where that is what “must” happen.

For example, wristbands like WHOOP classify meditation as recovery. That is very strange. Incidentally, interacting with children can also be classified as recovery. Was that programmed by someone who had never seen a child? Anyone who has spent time with children knows it involves the entire range of states—from complete recovery to extreme tension and stress.

The same is true of any activity, such as giving a talk. I can give a lecture while my physical body is in a state almost like sleep, with a very low level of stress. Or I can give it under strain. During a talk, your physical body can be engaged across the entire range.

I often show people a state of deep silence and ask, “Have you ever experienced this, apart from in childhood?” Can a person remember it? Can someone want to experience a state of silence if they do not know what it is? What does it mean to “know mentally”? It means being able to enter that state quickly. Silence—no silence; agitation—no agitation; wanting—not wanting. That is awareness. Much of the rest is illusion.

There are enormous numbers of states a person simply does not know. The ones they do know are often very limited and small. When someone says, “You need to switch off your thoughts…”—the question is whether they are sure thoughts need to be switched off at all when we are talking about reflection.

When we talk about learning and moving forward, are you sure you should remain only in a state of “switched-off thoughts”? In that state, you stop being mentally aware of what is happening. Do you really want to enter that process? I am not saying it is bad—deep immersion is good.

But it is important to understand that when you are entirely in that “switched-off” state, you are not aware of what is happening. That is very important. You are not controlling the process mentally. Yet when entering meditation, people most often want precisely to feel and control what is happening. That is a mistaken approach.

It is also important to remember that meditative states contain the full range of sensations, even when you are simply sitting or lying down.

• From trembling and shaking to cold and heat.
• From extremely intense sensations in the head to none at all.
• From weakness to strength.

The full range of possible states exists. So it is an illusion to enter an unknown state expecting “something specific to happen.” Once again, it is “go I know not where.” Something is happening; you simply do not control it. Often, it may seem that nothing is happening at all.

I have seen an enormous number of people who have visibly “read” the spiritual world but write in their reflection, “I felt nothing. I saw nothing.” In reality, they were engaged in perception and discovery. Then the question is how to check that. That is a separate task. It is often possible to see from the outside whether a person is perceiving something. This is true of children and adults alike. There are many signs by which it can be read. Can it be hidden? To some extent, yes. Some states can be “disguised,” and not everyone is easy to assess. But there is always someone capable of doing so. There is always something greater.

Do you have to believe in something spiritual for meditation to work? Some people think you need to be a spiritual person, striving for enlightenment.

First, a person needs to understand who they really are, what thoughts they have, and what their range of perception is. I made a video about this on the channel, about personal development. You can watch it for a detailed discussion of the spiritual world and what a spiritual person is.

Here, I will keep it brief to lead into the answer.

If someone lives exclusively in the material, scientific world, nothing exists for them beyond physical space. They may use words such as “quantum physics,” but even then they see everything in purely material terms. They say you can travel to stars, see planets, and touch them. These are all physical spaces too, where other forms of life may exist. In other words, everything is physically tangible to them.

In that case, they will see meditation simply as an exercise, such as restoring their breathing. Can they call it meditation? They will think meditation means taking 30 breaths in and 30 breaths out until their breathing becomes normal and synchronized. You can do that alone or with someone else. Together, it is easier and faster. Two or three people sit down and start breathing, and we remain within a purely physical process. In reality, though, that action also has a spiritual process.

If someone thinks only in that way and never allows for the possibility that emotions are more than physiology, more than hormones, then everything is explained exclusively through the body. Yes, some people use words such as “cortisol” and other terms to explain every human state.

If that is seen as the sole cause of every state, then all events are also seen as random or entirely determined by material conditions. In that case, the subject of spirituality simply does not exist for the person, and the question of “believing or not believing” in the context of meditation loses its meaning.

But there is another situation. Someone who says everything is material goes to light a candle in church, makes the sign of the cross, or has their children baptized. That is interesting. Why? What, specifically, do they want to accomplish through that action? This is where awareness begins: understanding what you actually feel, know, and understand.

It is like coming to know nature.

• One person looks at a tree and simply sees a tree.
• Another can perceive the processes within it, see the connections among trees and how these realms pass into other worlds. They see the divine source of this creation.

Or someone says they believe in God—one, or two, or three. Or, “I believe in something divine, in certain events that can occur within the divine.” Here, a person needs to stop and look at where they actually are.

So you need nothing to enter meditation. Neither “zero” nor “one”—that simply does not exist. It is an illusion.

A human being is a spiritual being, not a material one. When someone says, “I believe in the spiritual world,” they imply that there is a physical world and a spiritual world, and that you can somehow “jump” from the physical into the spiritual. But that is a deception. You are already in the spiritual world, right now. Closing my eyes or opening them, speaking or staying silent, does not remove meditation. That is the whole explanation.

If I already live in the spiritual world, what difference does it make whether I sit cross-legged on an orange blanket and hold prayer beads? Will that change the spiritual world around me? Can the realms change? Yes; they are changing constantly anyway. The question is what you perceive.

You are a living person. You move around, interact with people, and enter different states. You live in a particular country and environment, encountering different events—personal, family, and social. Beyond that, there are enormous numbers of other worlds that affect you and that you come into contact with at different times.

But that is not because you sat down on an orange blanket.

Someone thinks, “I will sit on a black blanket and connect with Saturn.” Come on. Sit down, shout, recite mantras. Or perhaps you do not need to do anything at all; perhaps it is simply an immersion. Are you sure you are ready to connect with Saturn, with that energy? To come even a little closer to it and truly see it? Is the person sure of that? They are speaking in abstractions when they want to do something.

Something happened to me in 2012. I went to an event. It was the only event in my life that I left early. Perhaps I needed that experience. Usually, I did not find myself at spiritual or esoteric events unless they were part of the foundation of how I lived my life.

I arrived and entered a room where a Buddhist initiation into one of the protectors was taking place. I listened to what was being said, got up, and left the room. I was clearly aware that I did not understand what I was doing or where I would end up. What is more, I had the feeling that I was entering into service, that I would have to serve, that I was entering a restricted realm. I neither understood that realm nor wanted to enter it. The people who came there wanted protection, not to enter into service. They did not understand that by receiving protection, they were entering into service. They did not understand the exchange.

When you connect with particular energies, do you understand what is actually happening? What does it mean to come into contact? What does it mean to come into contact with any planetary energy?

It is a complete reshuffling of your life. Everything stops: every horoscope, movement, and karma. Everything changes completely. Coming into contact with a planet in the physical world is a total change. That is why people do not fly to Mars. Supposedly, people flew to the Moon once. But if they did, why do they not fly there now? How far should progress have come by now?

Let’s start flying there and see what happens to those people afterward. Personally, I would not go there under any circumstances. You enter a realm that is not controlled by mental consciousness, and you simply fall apart. Even if you are an incarnated avatar, you fall apart as you approach, because the laws of the spiritual world—and therefore of the material world—alter everything. So the question of “believing or not believing” is an abstraction.

I once heard an important idea: some religions accept the existence of other religions. You can practice one while acknowledging the others. Other religions oppose other faiths and restrict your life.

Every modern religion limits a person’s perception and sets boundaries to some degree, unless it is presented as a teaching, a body of knowledge, rather than a system of restrictions.

Before approaching meditation, it is important to ask yourself what you actually believe.

Why do you go to church? When you bring home a branch on Palm Sunday, why do you do it? Is it the same as buying flowers at a store, or is it something else? When you dye eggs and prepare food for Easter, what do you believe in? Do you believe in the Resurrection as a real process, or is it just a symbol to you? When you gather at Christmas, is it a family celebration, or are you experiencing the energy of the birth of light? Are you experiencing that movement—in history, in the world, and in yourself? What are you actually experiencing?

It is important to ask these questions. They really do move a person forward.

When someone comes to my meditations, all of this is unexplored territory for them. They come to “Meditation 7,” “Meditation 15,” or “Meditation 24”—a few numbers, a few words. Certain sensations arise, often connected with their overall state, lifestyle, and inner rhythm.

They may be told that something has just happened that will affect the next 30 years. Or future incarnations, or their spiritual being, with no connection at all to their current personality. Or they may be told, “You are now filling with energy. Your space is being transformed.”

How does the person receive that? Does it feel natural? Does it feel true? Or do they simply hear it as information? Do they attend meditations out of curiosity, because someone told them to, because they feel bad, or because of an impulse within? Look at what brings you to this. What is it really?

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