Why You Cannot Meditate Regularly Even When You Understand Its Purpose

OLOlya

Many people, especially those who want to meditate, understand the value of meditation. Watching your videos seems to make the practice even more valuable. You seem to understand that it is important,

but still have no desire inside to sit down and do it. What should a person do in that case, when they understand its value but cannot make themselves sit down?

Is there anything else?

And do they need to do anything about it?

AVAlexander Volchek

When we talk about someone understanding the value of meditation but being unable to approach it—

unable to make themselves do it, or feeling they have no energy, no time, no attention, or forgetting about it altogether—let us look at the question from several angles. This subject is

important and necessary for a sound understanding of the whole situation.

First, we need to say—and I keep saying this everywhere, including within the meditations themselves—that meditation is not a deliberate action aimed at obtaining a certain kind of consciousness or a particular state.

Meditation is the very fact of your being

in a state of sound perception. We can call it expanded perception, or some unique kind of perception, but in reality it is a sound perception of reality, a sound perception of life.

Then the question is which part of the spectrum you shift into for that perception, which range you want to sense and look at.

Imagine that an enormous number of different states are present in you at the same time, with many processes taking place, and you can shift

your spectrum of perception to your physical body and begin looking through it, or feel the whole system. You can shift your perception to your relationship with your boyfriend and try to perceive it, or to your relationship with your parents. You can shift it to your professional activity, your work, the people there. Or you can shift your perception to perceive

the space around you, the Earth’s etheric space. You can shift your perception to perceive that transition—I will call it a transition into spiritual worlds, although

the Earth’s etheric and physical space is also part of the spiritual worlds. You can shift your perception to other worlds. For example, people use the term “astral world.”

A transition into the astral world: shifting your perception there,

moving your perception, or moving it to the spiritual life of the planets, or of a particular planet. Or you can shift your perception to the spiritual state of a particular people.

Imagine a person in these different areas of perception. Usually, when someone sits down to meditate, an interesting effect, a cool effect for them, is shifting their perception to one of the areas I listed and feeling a certain grace. But obviously, if you shift—

move your perception away from your professional activity

and toward contemplating spiritual beings,

particularly higher hierarchies and true beings of light, solar beings,

then, of course,

you will enter a state of greater balance or greater calm. You will enter it in any case.

For that person, this is a meditative state:

what they would like to experience and live through.

Yet when I talk about this state, it is a complete abstraction.

What does “this state” mean? What is it like?

How would you measure it?

What kind of sensors would you need to connect with that state and measure it in one person, a second, a third? Such sensors do not exist today.

And they are unlikely ever to exist.

That is very important: they are unlikely ever to exist.

So, does meditation include

your attention, your capacity to direct attention to these different areas, and to others—

not just the solar system or some unique place, or,

I do not know,

hundreds of states of love, thousands of states of silence, those worlds?

What about looking at

particular events in your own life that you may not be very happy with or may not like very much?

Is that meditation? Obviously, it is.

It obviously is.

So when you talk about whether a person can or cannot sit down, you need to understand this clearly. In a meditative state, essentially, a person

turns on a meditation—

one of mine, for example—

with tasks aimed at

expanding their perception, their state of perception. They sit down to expand their perception. Their inner system takes this in: their psychophysical system,

the various barriers, blocks, and damage,

the various forms of resistance, both their own and those outside them, in the surrounding space.

There is an enormous amount of external resistance too.

They do not see it as you sitting down just to feel good.

The point is that you have sat down to expand your perception. That means being aware,

entering a state of awareness. As soon as you enter that state, you will encounter

reality and the actual things happening around you. Moreover, you will begin to develop organs of perception.

These are not physical sense organs,

right?

The skill of learning to develop organs

of spiritual perception, and organs of perception in relation to your life in general, so that you can remain in such a state of perception constantly,

or spend more time in that state—more time in expanded perception, registering more different states.

Obviously, your psychophysical system will resist this. Your ego will not just resist; it will do everything possible to make sure

this does not happen to you. There will be an incredible amount of resistance from various external systems and interventions too, in addition to your own resistance,

the resistance of your own personality. By personality here,

I mean a series of different, uncontrolled psychophysical programs.

This does not mean you need to get rid of yourself,

or stop perceiving your own life. But you need to break through the barrier to truly seeing,

beyond a perception built solely on scientific education. If only it were scientific education! It is built on personal interest, ignorance, your own desires, your ideas about how things should be and how you should live.

The most important thing is that you encounter this resistance.

Understand: if you did not encounter this resistance, if it were so easy,

it would be incredible. Everyone would have developed long ago.

Everyone would have. Without resistance, everyone would have developed long ago.

The very concept of personal desire would not exist. The concept of personal desire would not exist; it would disappear completely.

You want to connect with a state of feeling love for people, for example.

Or there are traditions that speak of a feeling of love or

a sense of connection with all living beings. But if you experienced love and connection with all living beings constantly, your ego-driven motive would disappear—disappear completely. Your personal desires and damage would disappear completely. It would simply be gone; it would not exist.

It would not exist in any form. That is very important.

It would not exist in any form. That is the most interesting thing that happens,

the fundamental thing: this system is in a state of resistance. So what should you do? It matters that you raised this subject. I was teaching a class—I have a spiritual group, and I teach classes in it—and a few days before this recording, I was explaining this very subject. Whatever state you are in now, it can easily

disappear. Everything starts to seem unnecessary or unimportant. You feel apathetic; you do not want to learn, watch, or study anything. You only want to lie on the couch.

You need to understand that this is your life, and you have

your life, a whole complex of causal connections and karmic causes, including the physical body you are in right now.

On top of that, you are packed full of an entire range of programs from your upbringing, heredity, and family line.

Absolutely full.

Let me remind you that you may not even have come close to your own karma, not even approached it.

Of course, you may touch on it a little. What it means not to have approached it is all very relative.

But, in general, you may not be living through the fundamental things needed in your current life in terms of your karmic experience. You are not living through those fundamentals; you may not even have approached them.

You act like a robot,

absolutely like a robot.

Even when you attend a particular class, you come as a robot.

You simply have an impulse to attend that class, encounter a particular person, come to a particular meditation, go away on a retreat, or read a particular book.

Because it was supposed to happen to you, not because you are so enlightened and clever. Nowadays people say, “You have made money; now you need to work on your spiritual development.” Or, “You have made money; now you need to work on being calm.” Someone else says, “You do not need to make money; you should only work on calm.” Or, “Do not help others; help yourself first.” A whole succession of statements,

an endless variety of them, all of which are true from one side and false from another.

The question is

from which side you look,

at what moment, for which particular person,

and what situation is unfolding.

For you to want to come to meditation, for example, or to have the energy for it,

or for reading books, attending retreats, interacting with other people through spiritual sessions, perception, conversations, study, and so on,

you need some foundation to rely on. You need to rely on something.

You need a foundation.

A person brushes their teeth based on something. This is very important.

They do not brush their teeth for the fun of it, or because some theoretical belief has occurred to them.

For the most part, they understand very clearly what they are doing. Though let us be clear: people do not fully understand their teeth or everything connected with them.

But fundamentally, they rely on something.

A person eats based on something; they understand why they are doing it.

You need to understand why you need meditation at all

and what you are relying on.

What is it that you rely on?