"Without joy no going on", that's a basic truth in the chain of "depending-cessation" and the path.
At first place, it's not the case that everybody might find joy in formal meditation and it's actually just one meritorious action of ten kinds.
What ever one is skilled in, one enjoys. Since everybody has certain skills, use them to sacrifice into of what is a beneficial source and outwardly it's the Sangha (either in conventional sense = community of monks, or the Sangha of the Noble ones) which serves the purpose to be a field of merits one can work on.
Sacrifice your skills, your joyful possessions there. Once you will come to a point where you gave all of your old possessions, or no more satisfy your self with the skills you own, you will naturally search for better skills and livelihoods. That's the step by step/gradual path of Dhamma.
You are not required to follow those having not done their home (basic) work, and cheat themselves with using meditation as a compensation to their incomplete ways of life.
It's like if you attentive investigate the nature and reason of people doing fitness, sports of going into fitness studios. If they would lead a proper way of life, would they need such at first place?
Have you ever seen a good hard working men in need of fitness training? Or don't they naturally appear fit and health, not so burdened by extremes?
It's required to start to change ones attitude from being a consumer to be one who tends to give at first place.
Better to Give than to Consume
It's the nature of consumer that they will be always frustrated: because they're walking the wrong path.
Once you have put into generosity, service, virtue, having gained certain debtlessness, you naturally gain the freedom to change your livelihood (hobby) into a more refined one; and objects of your hobby, which you like to tend on to gain needed pleasure and satisfaction to keep life going on, will become more refined.
If you take drugs, as suggested by some drug dealers here and there, you stay a slave of the wheel for what ever sake, but not for liberation, follow the ways of compensation and stay bound. What for? To be a "skilled" meditator? Release is the taste a wise seeks for: not a task, a skill, or any identification.
Watch out for the inwardly and outwardly Maras and Demons of defilements in all directions!
And, btw., one who is skilled, also in Vipassana, enjoys it and it's a source of pleasure, once you are skilled. You will, if really skilled, see of how much nonsense the hobby-athletics (laity) talks.
Making Tables & Chairs
It's good to make the mind pure and at peace, but it's hard. You have to start with the externals — your bodily actions and words — and work your way in. The path that leads to purity, to being a contemplative, is a path that can wash away greed, anger, and delusion. You have to exercise restraint and self-control, which is why it's hard — but so what if it's hard?
It's like taking wood to make a table or make a chair. It's hard, but so what if it's hard? The wood has to go through that process. Before it can become a table or a chair, we have to go through the coarse and heavy stages.
It's the same with us. We have to become skillful where we aren't yet skillful, admirable where we aren't yet admirable, competent where we aren't yet competent.
And now think that this is the way of the professionals already, which means that most actually polish and work on bark in their wild growing forests of defilements. How ever skilled in prepearing chairs from bark, they will not last long and it's clear that all those around will wonder of what they are doing there.
So go for release and to abandon all skills and the skills needed, just to gain the heart wood
If not having just worked on forming chairs of bark, you will have the merits not lost if not gaining final release but good foundation you can live and walk on, where ever you are.
"Good Labour makes (you) free!?", is a sentence that one does not like.
And if harming your self, body, then think an right effort not forgetting the advices toward the Son and harm for others when living on others pain.
And as [Buddha told a Deva](SN 1.1), how to cross over:
"I crossed over the flood without pushing forward, without staying in place."
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
At long last I see
a brahman, totally unbound,
who without pushing forward,
without staying in place,
has crossed over
of the world.
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade.]