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Because of the specific nature of such an encounter, which generally is not very well known in the Western tradition, clarification of a few concepts may be helpful for benefitting optimally from such an encounter.

Mystic and Spiritual Master

A mystic is somebody who expresses with his life a realisation of the essential nature of living.The particular spiritual tradition determines how this realisation is expressed. Some call it a close relationship to God, others call it the realisation of the deeper Self, others again call it the annihilation in the Beloved. The latter is the way Yoginâm Frédéric prefers to express it. It would lead to confusion and misunderstanding when this ‘Beloved’ is assumed to be like the God of Western Christianity, as defined by dogma and theology.

The Essence is unknowable. The human mind emerges from this Essence and cannot know its origin. This Essence is the same for all that is imaginable and unimaginable. The infinite multi-verses and beyond, express this Essence, and so do we in the conscious and unconscious aspects of our being. We are transcendental in our entire being.

The spiritual endeavour is to realise this transcendental nature. For this purpose we need to overcome the Soul-Domination that keeps us prisoner in the Habitual Programmes of Perception, with which we create our familiar worldview and the habitual framework of Thinking and Emotion.

For the purpose of the spiritual endeavour relating to the Essence as the Beloved is profoundly helpful. It does not say anything about the Essence, because we cannot know it. It does however provide a direction for our endeavour. For evoking the Beloved, the unknowable Essence is referred to with the sound ‘Abbah’.

Abbah is a skilful means and a powerful vehicle for the Journey of the Return, as the spiritual endeavour is called in the Yoga of Nâm. The Journey of the Return is the meaning for all living. For the human niche of living this implies the realisation of transcendence, which is the nature of the realisation of one’s life as Abbah.

The realisation of Abbah becomes the guidance of the mystic’s life. The highest form of mysticism is the expression of such a realisation in the ordinary circumstances of daily living. In this guidance some mystics attract people who are inspired by them. These are the Spiritual Masters. The unfortunate and confusing word ‘master’, does not indicate a degree of proficiency, it indicates the specific task of guiding people.

Because the course towards realisation is not a matter of studying texts or proficiency in exercises, the guidance of a spiritual master is different from that of a teacher of spirituality, religion or philosophy. In the Resonance of Abbah, Yoginâm Frédéric pulls with his resonance those who open themselves for the possibility of being pulled. The Journey of the Return is an alchemy, for which the different elements need to be cured according to their nature.

Opening oneself for the possibility of being pulled is for most people the major obstacle and most of the initial stages of the Journey of the Return consist in overcoming the rational and emotional obstacles that resist openness.

HarpMood

Guiding people in their spiritual endeavour is not done by telling or teaching them a technique. It is more like planting seeds in soil. It is up to the seeker to take care of the seed and allow it to develop.

Some Spiritual Masters use Satsang for this purpose. This consists in listening to the spiritual master, with the hope that the listeners are carried beyond the meaning of the words. Other Spiritual Masters use Darshan which is guidance through demonstration. Seekers absorb the state of their master by being in his presence in a reverent way.

Yoginâm Frédéric shares his guidance in the unique way of HarpMood. Participants in the HarpMood can absorb the state of Yoginâm by a specific Darshan, in which the communication is supported by sound. HarpMood is not music in the sense that it aims at an emotional response. In the HarpMood the Resonance of the participant is, in sound and by way of spiritual Attunement, transformed. One can participate in HarpMood individually as guidance and healing, and collectively. In the latter the sounds express the collective state of those present by way of sharing. The individual listener nevertheless receives the sound as an individual blessing and a healing, because it sprouts from the Oneness in which we collectively share, and inner obstacles are less ‘personal’ than one often assumes.

People who participate in HarpMood for the first time may be tempted to listen to it as music and subject it to their liking or disliking. This misses the point. Sometimes a-tonic sounds, that for some are not pleasant to the ear, carry great healing potentiality. Pleasant and harmonious sounds may also carry a very different message than supporting smooth meditation or evoking enjoyment. HarpMood is a Darshan of Sound and is a particularly powerful alchemy from which one benefits according to one’s ability to open oneself.

Blessing

Yoginâm Frédéric regularly gives Blessing to visitors. Again the word ‘blessing’ has many different meanings which may be confusing. A Blessing by the Yoginâm is like communicating vessels in physics. Like the water level in connecting vessels searches to reach the same level, in a Blessing the Resonance of Yoginâm Frédéric is pulling the Resonance of those who are being blessed. In that pulling obstacles may be removed and specific guidance and healing may occur. After having received a Blessing, many experience a profound lasting influence in the way of dealing with daily life. This effect is not something that happens consciously because we cannot be conscious of the field of Resonance that is involved.

Japanese Saying

There is a Japanese saying that says: “You cannot see God with the eyes with which you look at a cow in the field.” This is the essence of spiritual endeavour. Rational thinking and soul dominated emotion are useless for this purpose. Being in the presence of mystics is universally accepted as having a very beneficial influence and can, with the appropriate attitude, be a powerful motor for the spiritual endeavour, which remains, and this should be stressed, always something that you can only do on your own.