By Yoginâm

When I look well, but I have to look very well
I do not see a world of people around me
A world with their forms, interests, hates and loves
What I see, but I have to look very well,
Is an infinity of resonance that appears to me
As forms, as movements, as colours and sounds

I move my hand in front of my face
And I see the ripples of moving in ever wider circles
Then the hand disappears, no longer is it a form
I speak a word and I see the colour of sound
Spreading wider and wider and reflecting back
I tumble weightless in an infinity
Something like etheric water, refined air, a void
Resonating fields that come and go
And I am no more than a field of attention

Attention creates my hands, my feet, my body
It creates thoughts and feelings and desires
Nothing other than attention; rippling in resonance
I am the painter that paints the colours and the forms
On a multidimensional screen where they come and go

My body was never born, it emerged in resonance
A field of attention refining itself through duration
Attention within and of infinity; never ‘other than’
Always It. There is no ‘other than’ to It
My body will never die; just constricted attention dissolving
Flowing into other fields; creating by other attention
This is the infinity that I can only affirm to as Nâm
Always hidden within attention itself
Silent; moving and infinitely the same

Ignoring Nâm, people are afraid of infinity
Their fears impose an attaching to ‘this and that’
They imprison themselves in realities and truths
That generate interests, laws, regulation and limitation
By affirming themselves they need enemies, wars and conflicts
They are ready to destroy for their futile attachments

That they would only realise Nâm
Always silent, always equal, always in peace
Distorted attention generates waves and whirlpools
Violent and screaming colours; dark and murky
In Nâm they would bathe in infinity
Violent upheavals would cease and colours lighten

In Nâm artifice of assumptions and pride evaporate
Definite truths with their laws and regulations
Become futile; mere hypotheses for limited purposes
Not enough to kill for, discriminate for or to defend
Nâm is the sharing, the joy of togetherness
All and everything swimming in the same resonance

Such sharing is happiness, joy, pleasure and love
How could it be otherwise?
When we are attuning to infinity
How could there be a something that needs to struggle
That needs enemies and defending
How could there be pride and intolerance
When what I am intolerant to is me

Every instant of living, forms, colours, sounds and movement
Shape themselves in the attention that is me
I am these forms, these colours, these sounds and movements
It is the precious gift of life that there can be well-being
That opens by attuning through attitudes and behaviour

Colour your lives with love and loving-kindness
Be of service to all that appears around you
Be always ready to give and to contribute to what appears
Cultivate limitless respect for all forms in their being
Humans, animals, plants, environment and a multiverse
They are the colours and sounds in you
And though they may be fleeting movement in resonance
For the field of attention that you are, they are utterly real

Learn from what appears as everyday life
It demonstrates and guides you to a Nâm affirming ethics
Your liking and disliking, accepting and avoiding are the tools
When you measure them against Nâm your way is beneficial
When you measure them against the interests of an illusion
With its fears, hopes, opinions and preferences, it is detrimental

Affirm Nâm as what constitutes everyday living
Colour the flow of instants with love and beauty
Create in your field of attention unconditional joy
Wish love and peace to all that appears in communication
This is the way of living Nâm; of carrying Nâm
This is, what I realise, the Task of Human Living


24 November 2018

beauty-appreciate-letting go

By Yoginâm Abbahjí

It is natural to be grateful
And express gratefulness
After having been granted a service
Or after having received a gift.

Apart from natural gratefulness
There is also the unnatural gratefulness
The role playing with regard to authority
A gratefulness expressed for your benefit With the prospect of receiving more.

People project both types
Of worldly and psychological gratefulness
Onto a God, thanking him for benefits received
For harvest and for having won a bloody battle
And hoping that sufficient expression of being grateful
Leads to the future dispensing of more benefits
Such attitude, until recent past and in social context Was often linked to monarchy and political authority
The king-god needs to be kept pleased.

Such gratitude is a serious diversion
For any kind of spiritual endeavour in yoga
For in it there is an ‘I’ and a ‘God’ and this ‘I’
Expresses gratitude as to a benevolent king-god.

The point at the centre of the circle
Is the product of the circle
The circle has naturally a centre
While the point has naturally a circumference
Even if the latter is infinite.

Human living, which is SIWEB, being
The ‘Sense of I’ and the ‘Sense of Web-world’,
Both inseparably intertwined
Is a consequence of infinite Resonance
Of which human living is an integral part.

You cannot think about the world
At most you can have an image
Of a thinking resonance
Within phenomena that appear to constitute a world
This is an image that is exclusively real as being
In one range of resonance
While in other ranges of resonance
It is non-being.

This illusion that there is an ‘I’ and a ‘world’
Is not an illusion from the perspective of human living
It is only an illusion from a perspective
That transcends human living as Experience
And opens itself for sharing in supra-human resonance
Which, though being less-human, is the essence of what we are.

Whether we realise it or not
All that we do as living is sharing
The very nature of the point in the circle
Is the consequence of this sharing
It is because of our blindness that we do not realise it
It is this sharing and not the management of Experience
That determines what and how we are.

The recognition of a divinity
Is a natural psychological response to
The unconscious realisation of this sharing
Relating to the divinity is nothing other
Than opening oneself to one’s sharing.

The hidden trap of divinity is
That, in a social context, it becomes solidified
It turns into an imaginary truth
And assumes anthropomorphic characteristics
With a will and a design of its own
This image both in religious and secular sense
Serves the hidden feudal nature of most societies
It does not serve the individual spiritual endeavour
Which is, for everybody individually, the true Task of Living.

People even when they accept
The incomprehensible Nâm as the Ultimate
Are often blind to the fact that
Many Attitudes, that are considered as natural and self-evident
Are ignoring Nâm at the very same time.

We cannot relate to the incomprehensible
Even if it is the very root of our nature
Nâm is the opening to a supra-experiential
And supra-rational Certainty
Nâm is the ultimate objectless Affirmation
In professing Nâm you do not affirm a belief
Nâm is shaping yourself in the Certainty of Affirmation
There is no way to relate to an Affirmation that is you
Therefore in order to orient life in Nâm
You need the key: which is Abbah
Abbah is Nâm from a human perspective

Abbah is the Ultimate: indeed the Divine
But as it it is nothing other than an image
That expresses Nâm, it cannot be defined
No anthropomorphic characteristics or attributes
Could be ascribed to Abbah, this, while
It is your being, your thinking, your feeling
It moves in your desires, opinions, ideas and beliefs
Abbah is not something I believe in
The image of ‘me-believing’ is Abbah
And Abbah is ‘me-breathing’, ‘me-thinking’
‘Me-feeling’, ‘me-dancing’ and ‘me-loving’
And ‘me-sorrowing’ and ‘me-suffering’ as well
Abbah does not live in ‘me as living’
Abbah is ‘me-as-living'

For that reason there is never
A ‘Me and Abbah’ or ‘Abbah and me’
The Task of Living is removing this illusion of duality
There is no Abbah and me, or me on my way to Abbah
There is only Abbah and in the spiritual endeavour of Nâm-yoga
The ‘Sense of I’ is increasingly diluted
Until in the end there is only Abbah
Human living turns from ‘living as human’ to ‘living as Abbah’

With regard to Abbah
There cannot be gratitude for received blessings
And yet being grateful is, as resonance,
A potent remedy for bloated self-importance
While expressing gratefulness is socially civilised
The social gratefulness should be rooted
In resonance that transcends it dualistic nature

Through unconscious Creative Imagination
You create the circumstances of your life
Always in accordance with the Task of Living
That your particular participation in sharing performs
Agreeable and disagreeable experiences direct you
To the most beneficial Attitude and Behaviour
Both agreeable and disagreeable instances carry messages
The endeavour of Nâm-yoga consists in discovering the messages
Listening to the messages and shaping your living
In accordance with the messages

You cannot be grateful to yourself
For being the cause of what you are
But you can be struck by Awe and Wonder
That you are what you are:
That essence beyond comprehension
Instead of with a slavish gratitude
Infuse your life with Awe and Wonder
And saturate the dimensions of Experience
With its beneficial resonance.

Awe and Wonder generates Devotion
There is no other steed as swift as that
For the spiritual endeavour of Nâm-yoga
Devotion leads to the release of the ‘I-illusion’
In Abbah the human sense of being dissolves
For a Carrier of the light of Nâm
Devotion that is rooted in Awe and Wonder
Is the way gratitude is expressed
In every instant of living.



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 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 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.


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 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.


Yoginâm 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.

abbah symbol

The human life form, of which we are an expression, is a transcendental life form. The transcendent nature is as essential for our being as emotions are for our experience. Without emotions we cannot have experience and we cannot even make adequate rational decisions. In the same way without an active awareness of our transcendental nature our life remains incomplete, sterile and meaningless.

In our modern society this awareness of our transcendental nature has been marginalised; our violence ridden world with its destructive consumption pattern is symptomatic.

Many may regard transcendental awareness as something religious. Though some religions may indeed stress transcendental awareness, many, including the Western religious tradition, do not. Indeed much of the dogmatism and religious imaginary of the Western tradition is very confusing and may lead many away from their autonomous transcendental awareness.

Transcendental awareness is an aspect of psychology. It belongs to our lives. Without it we cannot reach unconditional Well-Being. This awareness does not have a specific form and it does not require a belief. It needs to be discovered. Discovering the transcendental awareness is an element of ordinary living. It is part of what it means to grow up from an infant to a creature of wisdom; and into a creature too, who has been able to utilise all the aspects of earthly living for preparing oneself for the post-living condition.

For many transcendental awareness is too far away. Even their spiritual search, which often looks in the wrong direction, does not help. Transcendental awareness can neither be found in study nor in exercises and methods. It is something that is awakened when the condition is right. It is the task of Abbahjí to help create that condition. By means of his presence, his blessing, his healing and the unique HarpMood, participants will gradually experience an awakening. This is something entirely autonomous and it will be different for everybody concerned.

Once awakened to the transcendental nature of life, the relationship to life itself will become different. Its meaning and purpose will gradually become clear and seemingly unsurmountable problems and chronic discomfort may dissolve. No longer will life be experienced as a tossing by the waves and the currents of a sea, but in transcendental awareness the entire sea is embraced together with its waves and currents.

A life in which experience of the world and awareness of its transcendental nature are complementing each other will be creative, rich and fulfilling. It adds beauty and the realisation of Love to the boundless variety of phenomena and situations that life presents us with.

Modern day mystic Abbahji about poverty and independence

Words only have a meaning in relationship to something else. The relationship is the true meaning. 'Freedom' is a empty concept if you do not define what 'not-freedom' is. A lot of political slogans are empty because their relationship is unclear.

You may say that 'independence' and 'poverty' have no relationship, and you could see them separate from each other and belonging to different relationships. But when I tell you that there is a significant relationship between these two words, both words become suddenly meaningful in a particular sense.

The relationship that I want to talk about is founded in the idea of 'lacking'. In poverty you are lacking something, and in independence you are not lacking anything. Our society creates people who are in a continuous state of poverty. They always want more, nothing is ever enough. We make ourselves poor by wanting more. This poverty is never satisfied, therefore we will always be dissatisfied, in need and wanting more. This is the state of the world, a humanity in bondage!

The opposite is independence, not wanting anything more, being content and always appreciative. There is profound satisfaction in independence. There is ultimate Well-Being. It is the sign of a fully evolved spiritual human being.

Wisdom and Joy

People sometimes ask me why I am using the word 'Abbah'. The answer is simple: I was told to do so. There is great wisdom in using 'Abbah' but such wisdom cannot come from thinking, it comes from listening.

In our vertical awareness, in between the Realm of Appearances, that of the experience of everyday life, and the Realms of Otherness, which are realms of being that we cannot know about, there is an In Between Realm. The great Sufi Ibn Arabi called it the 'alām al mithāl'. This is 'in between' because it has characteristics of both sides and serves as a bridge. It can be compared to the field of the Idea that Plato describes. The Idea in which all appearance is rooted.

The key to the In Between Realm is Obedience. Once it opens to you you need to be fully obedient and you will have to give up all 'I' considerations of what you like or dislike; what you think is important and not important. Such 'I'-less obedience is the price you have to pay for the access to boundless Wisdom and subsequent Joy.

Creation of Life

Many people fail to see that life is their creation. Some people believe that life was created sometime long ago. Others are of the opinion that it emerged from a cosmic event, equally long, long ago. But whatever life is and however it started, it never stopped its creation process; it continues and leads us through all kind of changes. And we are the creators! Every one of us.

In the Quran there is a beautiful image in which the Divine says "I placed the sun in the east and it is up to you to bring it to the west". This is poetic language with a clear message. Every one of us has a life and it is up to every one of us how we bring this life to a conclusion. We do that by the way we act, but most of all by the way we think; we feel; we believe; we desire; by our opinions, our ideas, our ideals and attitudes. This clearly requires some fine-tuning, when you realise what it implies.

Human Potential for greatness

Because of the mass media people have a tendency to feel that their life is a failure, because they do not live up to the ideals we are presented with in the media, those special people who do remarkable things, this may lead to collective depression and an ever-present anxiety about not 'doing enough'.

You should know that the meaning of life is not in what you do, but in how you do it. By birth and circumstances you are placed in a particular position, and your only task is to shape a Beautiful Life with these circumstances. In the same circumstances one man can become miser and a crook and the other can become a saint. Never blame the circumstances. They are just the tools for performing your task of living.

In this sense everybody is the same; everybody has the potential for greatness within the circumstances of his or her life.

living with creative resonance

The 21st century promises to be very different from the previous ones. It will present us with other challenges and possibilities. The resonance of the world is changing and we are changing with it. When we ignore that change we are in difficulty.