Yoginâm’s Magic Harp

Yoginâm ‘s Magic Harp

According to Yoginâm, people suffer from false identities: they say “I am a Muslim” or “I am a Christian” or “I am an Atheist” or “I am a Buddhist” but also “I am a feminist” or “I am socialist” or “I am gay” or “I am a liberal” or “I am an academic” or “I am a worker” or “I am a woman” or “I am a man”. There is an endless list of false identities that people claim for themselves.

There is nothing essentially wrong with that. It is however never your identity, it is a false identity. It is not self evident and therefore you have to defend it, or remind yourself of it, or express yourself as it. It becomes an occupation to uphold your false identity. This is what is also called Ego.

Such a false identity always involves Habitual Programmes of Perception. You try to create your world on the basis of your false identity. You will however often discover that the world does not always respond in the way you expect it to, on the basis of your false identity.

This creates stress, anxiety and disease. The more society collectively activates people, from an early age onward, to develop false identities, the greater the social and individual problems. This gives an income to psychiatrists, therapists and physicians. Again I think that there is nothing essentially wrong with that, it is the characteristic of society: ‘it makes the world go round’.

However there are people who increasingly doubt this state of affairs, and I believe that those who start to question it are also those who are meant to question it. They have a different task in life. There are ancient spiritual groups who assumed it was thanks to their daily ritual or prayer that the sun would rise. This is a metaphorical expression of the same. Those who question it are meant to be the Carriers that ‘carry’ the realisation onward, as a kind of continuum or continuous base tone that you can hear in oriental music, they provide the stable backbone around which the world weaves itself in endless variety.

The false identity is totally unimportant for such Carriers, who are involved in the search for what it means to be human. People often assume that such a spiritual search is for their benefit because it would lead them to become enlightened. This is an illusion. The real human nature is its transcendental nature, and that lies beyond the false identity, beyond the ego-illusion, beyond anything to become: in short beyond being an individual as an identification.

Of course you are an individual, but that is ‘the end of the line’. Your true nature is the incomprehensible oneness, or Abbah, of which this ego-illusion and its world is an expression. When you experience stress, anxiety and disease, there is something wrong with your relationship with the world, and that is invariably caused by the false identity that you impose on the world.

Letting go of the ego-illusion means letting go of your false identity. It does not matter whether you are straight or gay, black or white, a king or a pauper, religious or secular, follower of this or of that sect, or perform these or those meditation exercises. These are often actually the ropes that bind you to your false identity. What matters is living your true identity. It implies living in the identity of Abbah, living your transcendental nature.

Yoginâm developed Nâm Yoga for the modern human being who lives in a globalising world that is developing towards cooperation and shared living. Power struggles and ‘tribal’ domination of one over the other are anachronistic to a global world. It does not matter who wins or who dominates: what matters is how we all survive.

Nâm Yoga is the pure expression of the primordial endeavour to live in the essence of living. It is not coloured by distinct cultural mythology or history. It is timeless and ageless. It is rooted in the complete realisation of being human as it unfolds by means of a spiritual phenomenological way of analysis.

Yoginâm’s message is as simple as it is profound. It involves a shift away from the false identity to the true identity of human living. Becoming is replaced by being. Soul is replaced by Heart; the drop identity is replaced by a water identity, rationality and emotionality are replaced by a silent and unmentionable awareness for which there are no words. This can be compared to the silent moment in which the Zen monk demonstrates to his master that he has grasped the meaning of a Koan.

HarpMood

Long ago there was a Sufi master who used an ancient string instrument during his teachings. Because music was frowned upon by a fundamentalist emir of the city, he was about to be judged by the court. During the court case he was told to present the evidence, therefore he started to play as a demonstration, but while he played, in response to the sounds of his instrument, everybody in the court fell into a deep sleep. Upon which the Sufi master took the chance to pick up his instrument and flee the city, escaping thereby his conviction.

Words are generally understood with the programmes of the false identity. Unless you are a trained musicologist, which in this sense is an obstacle, when you listen to music the false identity is circumvented. You cannot listen with your consciousness alone, nor with your emotions alone, really listening to music involves the ‘all’ of you. When the listener is lost, Abbah is listening to itself.

This is why the HarpMood of Yoginâm is a teaching, a healing and an enlightening experience that carries you on your way towards the realisation of your essence, and demonstrates to you the obstacles of the false identities. When these false identities cause severe disruption as expressed in stress, anxiety and disease, lifting you above the level of the false identity, or ego-illusion, allows space for a healing ‘adjustment’.

In the Indian Vedanta tradition listening to the master is called Satsang. Satsang is often a Q&A. It is a teaching by means of words. Because Yoginâm himself transcended to a level that is not bothered by the distortions of a false identity, he realised that the words in teaching are introducing another limitation that can in fact strengthen the false identity of the listeners when they try to understand the teaching, which means they try to shape what they hear into the framework of their understanding. When this understanding is dictated by a false identity it strengthens their false identity. Some people can become fundamentalists while hearing a talk about freedom and love.

Yoginâm’s HarpMood is unique, he is not a musician and due to an accident in the past, his right hand is to a degree incapacitated. He is not a harpist, but he translates his inner state into sounds. His inner state is not that of the individual, it is entirely rooted in a limitless sharing. As a consequence the sounds are a reflection of the resonance of those who are present.

Once people know how to allow the flow of sounds to engulf them, they often experience that during the participation in HarpMood they receive answers to questions or for problems that were bothering them. This can be deep spiritual questions and ordinary problems of day-to-day life. Some people might even find answers to problems with the software of their computers. Others find relief in those physical and psychological diseases from which they were suffering.

The Harp of Yoginâm seems to be a panacea of magical proportions, but that is an illusion. There is nothing magical about it, it is entirely natural and self evident once one realises the nature of being human in its transcendental reality.

As long as a man considers himself as a man and a woman considers herself as a woman, just to mention something that seems to be self-evident, they cannot rise above the limitations of such a false identity. Only when they truly become human beings and rise above the false identity can they find the enlightenment of their essence, in the way Yin and Yang are united in Tai Chi. That which seems to be magical becomes entirely natural.

People derive great benefit from listening to Yoginâm’s HarpMood both when performed live during occasions when he is present and by means of live broadcasts and recordings. Because it is wordless it is universal. Religion, secularity, culture, race or education are totally irrelevant. Abbahjí himself never planned or intended to turn to this way of helping people on their way, but was guided to it by a sequence of coincidences that in themselves are quite unusual.

The life of a spiritual master is a life of service. Yoginâm has expressed this in a saying:

I used to be a devotee of the master
And I became a master to the devotee
Then I transcended and illusions vanished
Now I am a devotee of the devotee

For Yoginâm granting people the benefit that is generated by his HarpMood is his service to those who are willing to receive it.

3rd August 2018

Self-analysis

~ A text by Yoginâm Frédéric Antonious ~

 

People generally assume that self-analysis is a kind of psychotherapy that one applies to oneself. This is a very limited view and it demonstrates ignorance about the true state of what it means to be transcendental.

Sheikh Ahmadinejad al-‘Alawî, a Sufi mystic of the 20th century, said that there is a hierarchy between Gnostics – the word he used to indicate what I usually call ‘mystics’ – those who have a knowledge of their Lord, and those who have a knowledge of themselves. Those who have a knowledge of themselves have a stronger Gnosis than those who have a knowledge of their Lord.

This may seem strange from a Western viewpoint that is used to seeing the divine or ultimate as something apart and superior to oneself. From a transcendental viewpoint, however, this statement is obvious.
You may have all kinds of ideas about the Ultimate: about Abbah, but whatever idea you may have, it is always a construction that is determined by the way your habitual programmes of perception work.

On the other hand, knowledge of yourself, which implies knowledge of your transcendental nature of which the divine is an integral part, approaches your Natural State more closely. There is nothing but Abbah, and all is Abbah, therefore you cannot separate Abbah from everything. You cannot put Abbah on a pedestal in order to observe it carefully or to study it properly.

Self-analysis in the true sense, should always start with the vertical dimension. Nothing can be known about the vertical dimensions, but they are always and by definition an elaboration of the main principle that there is nothing but Abbah and that everything in one or another way reflects Abbah.

From this general principle you step to the horizontal dimensions: those dimensions that constitute experience.
With the background of the vertical dimensions the horizontal dimensions gain a very different significance.

For instance you may suffer from a natural feeling of insecurity. It will be obvious that this is rooted in programmes that were formed in early childhood. You may understand these programmes, but it is very difficult to transcend these programmes without the awareness that they are contrary to the Natural State of our transcendental being.

In the transcending awareness all seemingly opposing currents are always transcended in the embracing unity of All is Abbah. This happens in the same way as Yin and Yang are united in Tai Chi, the circle itself. It can also be expressed as the all-embracing Love of the Divine.

What matters is, that in self-analysis a connection is established between our horizontal being that happens in the dimensions of experience and our vertical being that happens in the dimensions of awareness. Only the gnosis of ourselves in this sense is the strong gnosis that Sheikh Al-Alawî mentioned in his comparison.

It is obvious that self-analysis as a tool of the mystical path has a very different meaning than the common meaning. It implies a research into how the ‘All is Abbah’ is disclosed and unlocked in the daily experience of ordinary life.

In other words, it concentrates on the degree to which the horizontal experience is permeated by the vertical awareness. In this way alone self-analysis is a tool for the Yoga of Nâm.

Spring in Belgium

The Yoga of Nâm

~ A text by Yoginâm Frédéric Antonious ~

The Yoga of Nâm is the endeavour to live in Attunement to Nâm

Nâm is the unknowable whole, one-ness, multi-ness, all-embracing-ness, before it is turned into, or conceived of as: a god, a pantheon of gods, a revelation, an ideology, a law, a concept or an ideal.

Nâm is what all philosophies, religions, spiritual and secular traditions are derived from, before it is subjected to human speculation and judgements about good and bad; beneficial and detrimental.

Nâm is the multiversal whole in which everybody and everything, knowable and unknowable, equally shares. It is the essence of being and of not-being. It is within the living of the atoms of the cells of your body. It is the very ‘substance’ of thoughts and emotions. Nâm drives you; moves you: in the flow of matter; in the flow of thoughts; in the flow of emotions and that of desires beliefs and ideals.

All cultures, spiritual and religious traditions are equally Nâm, though some are more polluted than others. Pollution diverts the course of living, and of life, away from the nature of Nâm and generates on individual and on social level Dis-ease, instead of Well-Being.

The Yoga of Nâm is helpful in removing the pollution and in purifying the Attunement, by means of generating Attitudes and Behaviour that Affirm the nature of Nâm.

Living that affirms the nature of Nâm involves appropriate consciousness about the relationship between the ‘Sense of I’ and the ‘Sense of the World’. It involves recognising the Task of Human Living. It involves an adjustment of the sense of Identification from the emotion- controlled Soul to the awareness-determined Heart. It opens an active management of Experience that allows a transcendental Awareness to emerge, to develop and eventually to flourish in the Well-Being of unconditional happiness, joy and love.

In the awareness of Nâm the life between birth and death is a stage within a whole. Today you are what you were yesterday and after death you become what you were in living. This is the key of the Yoga of Nâm.

Individual Well-being leads to social Well-Being. The endeavour to reach optimal individual Attunement in Nâm reflects in the Whole. The Yoga of Nâm is the Yoga of serving Nâm.

 

The Four Steps of the Yoga of Nâm

1: The Affirmation
Nâm is beyond concepts. The only way to relate to Nâm is by means of an unconditional Affirmation: a ‘Yes’ beyond the ‘yes and no’. There is neither a ‘something’ that is affirmed, nor an idea that is confirmed. The Affirmation is the movement by means of which individual opinions are transcended and unconditional peace is reached in what is and remains unknowable.

2: Abbah
Abbah is the endeavour to bring Nâm, in attention, to the centre stage of living. In Abbah, Nâm is translated into the human realm of living. It is conceived of as a Beloved that is both infinitely intimate and infinitely wide. This Beloved is the ultimate Ideal and the direction of living. It is the reciprocity of Lover and Beloved that enriches and fulfils.

3: Asha
Asha is the endeavour to gradually see all the appearances and circumstances of daily life as expressing Abbah. Asha becomes a realisation to the degree that Abbah becomes more alive as an orientation that is determined by the bond of Lover and Beloved. This gradual realisation transforms Attitudes and Behaviour in such a way that they, from sources of pollution, become a motor for realisation and fulfilment. The realisation of Asha is strengthened by the Attitudes of Loving-Kindness, Gratitude, Service and Respect.

4: Attunement
Attunement expresses the transcendental nature of living as Nâm. With the appropriate Attitudes and Behaviour in the realisation of Asha, you gradually realise that you are the creator of your life and by means of your participation in Nâm, of all that is. The Yoga of Nâm makes you familiar with the regularity of the overall and supra-material resonance. All activities, thoughts, emotions, desires, beliefs and opinions resonate in a field in which they are reflecting and are reflected back. Attunement closes the circle of Nâm, by means of which individual human life shares in the cosmic dance of Abbah. It is by Attunement that the Task of Human Living is performed.

20 October 2018

Anders leven

An Encounter with Yoginâm Frédéric Antonious

~ A text by Yoginâm Frédéric Antonious ~

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 Antonious 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 Antonious shares his guidance in the unique way of HarpMood. Participants in the HarpMood can absorb the state of Yoginâm Frédéric 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 Antonious regularly gives Blessing to visitors. Again the word ‘blessing’ has many different meanings which may be confusing. A Blessing by Yoginâm Frédéric 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.

28 November 2017

silence retreat, meditation, stilte weekenden, retraite weken

The Benefit of Nâm Meditation and Nâm Silent Retreat

~ A text by Yoginâm Frédéric Antonious ~

Psychological and Spiritual benefits

Many people draw great psychological benefit from regular meditation and from attending silent retreats. However
psychological benefit is not the ultimate purpose of these instruments. For thousands of years they have been used by people for exploring what it means to be human and for searching guidance in finding, in a very practical sense, the purpose of living.

You could meditate for hours every day without drawing spiritual benefit from it. You could sincerely enjoy a silent retreat but, upon return to the ‘ordinary’ world, again be confronted with the same stress, discomfort and anxieties. While at the same time the benefit of meditation and silent retreat could easily be profound and lasting.

In order to draw the greatest benefit from meditation and silent retreat, both psychologically and spiritually, they should
correspond as much as possible with the Task of Living in which all members of the human species equally share.

The problem with much of the spiritual activities nowadays is that they are directed at obtaining individual well-being and therefore not spiritual in the real sense. Universally all spiritual endeavour, from ancient times onward, has always been characterised by transcending the customary self.

The promoted aim of the consumer society is to reach the best possible satisfaction. Of course lasting satisfaction does not exist and needs to be replenished by more buying, more workshops, more methods and more courses.

The Bliss of the Return

The ideal of the spiritual endeavour is not satisfaction. It is a realisation and general application of the Drop-Ocean-Water triangle. Of course this is a metaphor but it is a very illustrative one. Although you may see yourself as an independent drop and act, think, feel and desire accordingly, in reality you are an integral part of an ocean. You flow in the ocean and together with all creatures and environments, you constitute its currents and its waves. But beyond this sharing of all drops together, the ocean and drops are nothing other than water. In the realisation of water there are no drops and there is no ocean. This is the Bliss of the Return.

The Task of Living

This is not just a nice idea. The Task of Human Living is reaching, by means of this very living that we do, the Water realisation. A drop could describe the drop, it could also imagine what the ocean would be like, but water is beyond that. This is Nâm: the affirmation of Certainty.

In order to reach this ‘water’ realisation you do not need a religion or a belief. It emerges in the very living that you do, provided that you observe the right attunement. which implies attitudes and behaviour. Nâm is not something apart from life, like a philosophy. It is the living itself and most of all it is the constant reminder that this living is expressing infinity itself.

Nâm

Nâm is natural, it is what you are. Meditation and Silent Retreats are occasions in which you open the door for its guidance and its brilliance. By using very simple instruments for inner orientation and attunement during the Nâm silent retreat and meditation, you will be guided away from the trap of ego satisfaction so that you can draw full spiritual benefit from your endeavour.

Never forget you are sharing in the Certainty of Nâm, while the stage between birth and death is a phase of living with a particular purpose. Only fulfilling this purpose generates an unconditional state of Well-Being that applies to living, to dying and to post living.

Act of Service

You are sharing in all, your spiritual endeavour is an act of service to a whole, that is so all-embracing that it is unknowable for us. What we do know is that all that lives shares equally in it.

Therefore always perform your meditation and observe a silent retreat as an act of service to all and everything. When you do, and you will find out for yourself, this is the deep joy that your direction in Nâm generates.

By Yoginâm Frédéric Antonious

14-01-2018

Stervensbegeleiding, Training, traject, opleiding, cursus, Weris, krachtplek, leylijnen

Dealing with Death

~ A text by Yoginâm Frédéric Antonious ~

Death is always the natural end to living
Whenever it happens and in whatever way
Dying is distinct from the circumstances of dying
That is why the sufi’s can advise you
To learn to die before you die because
Then you will not die when you die

From the perspective of a oneness of all
In the sense of the quantum unified field
Or like the all embracing and unknowable Dao
Which is identical to what I call Abbah
Life is like a ripple on the surface of the ocean
It comes up and it recedes
Life is an interlude in unchanging permanence
But it is only so from the perspective of living
From the perspective of unchanging permanence
There is no life there is only unchanging permanence

Death is something that takes place
Only from the perspective of living
Something that had been recognised as living
Is no longer living which does not mean
That it has disappeared or vanished
It means only that it is no longer in the state of living

The state of material everyday life
Is one of of many simultaneous states of being
Most of which we are not aware of
Living is one of the many states
And the death of living is like a radio station
That goes off the air

Because living is alive from the perspective of living
Death has always been considered as a great mystery
As its very nature is contrary to living
Every culture has designed ways to deal with it
Thereby two basic orientation are adopted
Dealing with it from a material orientation and
Dealing with it from a spiritual orientation

In the material orientation death is seen
From the perspective of material life
Therefore the concentration is on what is lost
It is the end of something, a reason for sadness
Death is considered from the viewpoint of the bereaved
Who are grieving because they lost someone
Although the Christian religion would suggest otherwise
In the Western tradition one generally chooses
For the material orientation

The spiritual orientation is very different
Herein the concentration is on what is permanent
It is the voyage of the diseased
Which is the focus of attention
Death is seen as a disintegration of living
In which some aspect disappear but others continue
Sometimes a soul is assumed to reincarnate
Or is living on in another kind of existence
Which can be an entirely unknown way of being

Which type of orientation is central in a way of thinking
Is reflected in the various funeral and cremation customs
In the different cultures of the world
Regardless of whether one is religiously inclined or not
Of course the various customs are profoundly relative
Because the process of dying is the same regardless of culture
It is the same disintegration and the same transformation

In my opinion the spiritual orientation is closest
To the energetic reality of human living
The material orientation is a diversion from it
Which, because it is contrary to the energetic reality
Neither helps the diseased not the bereaved

At death the body disintegrates; life withdraws from it
No attention should be paid to the body
Once it is clear that the diseased has indeed withdrawn from it
The custom to place the body, exposed and made up
At the centre of attention may hamper the withdrawal process
And it will create detrimental soul associations in the bereaved
It is better to wrap the body in a shroud
In preparation for disposal in the earth or in fire
The attire of the body should be other worldly
As it is no longer part of the human world

Expressing great grief is hampering transcendence
The soul currents that accompany such expression
Are of a nature that the diseased can share in
Many traditional cultures create an unpleasant atmosphere
Around death with wailing and screaming
The use of black colours also had this meaning originally
This is meant to chase the diseased away
Thereby helping the transcendence that
Is taking place anyway.

In the spiritual orientation
The main concern and attention
During the rituals and in customs
Is the state of the diseased
The bereaved ones are primarily concerned
With assisting the diseased
With the transformation that is taking place

In the material orientation
The concentration is on the bereaved
Who grief for their loss
The dominant atmosphere
Is one of sadness and remembrance

Proper understanding of the process of dying
Helps the living with preparing
For the unavoidable end to living
It helps the bereaved in dealing with loss

Dying is ultimate letting go
Preparation for dying implies that
One gets accustomed to the idea of letting go
To the idea that nothing is permanent
And that living is a temporary state
That all concerns one has in life
Are relative and exclusively linked
To the state of living

Dying is natural
Not knowing how to deal with death
Is the same as not knowing
How to deal with living
While learning to live is similar
As learning to die

When a dear one dies
The sense of loss is natural
Non-acceptance in anger or protracted grief
Is an expression of ignorance
The only way to deal with death
Is by transcending the experience
By placing it within the context
Of the wider sense of a natural course
This can be by considering it as a divine will
The Will of God, the Course of Life
The Law of the Cosmos, Asha
And similar considerations

Such considerations are a true consolation
For the bereaved in dealing with loss
At the same time they help the diseased
In the process of transformation
Because they correspond to what is actually
Happening during dying
The limitations of the living state fall away
And one gradually orients oneself
Within the much wider framework
Of being in an afterlife state
Dying is as natural as falling asleep
Dying always happens at the right time
Whatever the circumstances and
Whatever the age that one dies
Some people live long and others live short
This depends on how one exists
In Body, Mind, Soul and Spirit

Life is shaping Soul by the transformation
Of experience from phenomena
Into timeless emotion and memory
All live at the human state of living
Contributes to shaping Soul
Both collectively and as each individual life
Everything takes place in order to shape Soul
Duration of life is determined by the specific
Niche that each life represents

The duration is only relevant from
The limited perspective of living
From the perspective of all-embracing one
There is no duration, no dying young or old
In one, life is a cloud that emerges
In a blue sky: an appearance without substance
It shapes itself and it evaporates
Or it solidifies as rain and will eventually evaporate

In living there are no laws
There are merely observable regularities
For specific situations and conditions
Human beings benefit themselves
When they join in the regularities
Observing the energetic content
Of the process of dying is of great benefit
Both for the diseased as well as for the bereaved

Considering the above, everybody
Will be able to discover ways
In which ritual and customs
Can attune to these energetic regularities
With regard to the actual situation of
When a death occurs, I strongly advice
To hold a wake which supports the diseased
And thereby as it demonstrates a universal significance
Of dying it also supports the bereaved.

By Yoginâm Yoginâm Frédéric Antonious

* Abbah is a revealed sound. It is not a name because there is nothing that can be named. It is not defined as something. The sound when expressed relates to an infinite essence that is the core of being. This essence emerges with the realization that human rationality and the human need for understanding veils it, as understanding itself is of Abbah. We can understand the ‘how’ of living. The ‘that’ of living is beyond understanding because the understanding itself is the movement of living. The sound Abbah indicates that mystery.

Ardennen, bezinning, contemplatie, detoxweken, cursussen, stervensbegeleiding,medtitatie, retraite centrum, stilte, meditatiecentrum, stilteweekenden, retraiteweken, bezoeken mysticus, mystiek, mysticism, spirituele gids, mysticus

Selective Silence

~ A text by Yoginâm Frédéric Antonious ~

Listening to music in a hall, together with other people, is a very different experience than listening to the same music at home. This is not because of the auditive quality of the music, because recordings may have a better quality than a live concert. Something else is happening. In the same way people gather in order to hear a speaker, whereas the message could just as easily be distributed on paper or in mail.

The Causal Link

What is happening in gatherings is the activation of the causal link. The causal link is what I have also called Soul. It is that unconscious dimension of our being that determines what we are. It determines the way we experience ourselves and in reflection experience life. Establishing a causal link is stronger and as memory more durable, than absorbing some information from paper.

Silence in a group

In human communication the causal connection is the only thing that matters. In the way the apes are flea-ing each other in company, we talk. The content of what is talked about is secondary to the talking itself. The talking is a mean through which a causal connection is established or re-established. A silence in a group of total strangers does not feel uncomfortable because there is no expectation of a causal sharing. Neither does silence with people you know very well feel uncomfortable because when the causal sharing is strong it does not need to be reaffirmed. Silence in a group of acquaintances is however often awkward because there is a natural inclination to affirm the causal sharing.

Causal sharing and talking

When you explore Nâm Yoga you may come to a point in which you become aware of the crucial importance of the causal dimension for what you are and consequently for how you experience the world. When you do so, you will start realizing in what way a lot of talking is actually disturbing your causal sharing.

Degeneration to a comical activity

Some people who live together may want to explore silence, this however often degenerates in the comical activity of writing notes to each and even sometimes entering extensive written discussions. Such choices generate the wrong resonance and they activate arrogance and ego-centricity.

The university of knowing yourself

In exploring Nâm Yoga, knowing yourself is not a matter of discovering all your peculiarities, characteristics and hidden programs. Such knowing are the preliminary steps, it is like the primary school. The university of knowing yourself is the gradual awareness that there is nothing to know about yourself, and that in true knowing this self annihilates. From searching for many answers to your single question of knowing yourself, you will arrive at realizing that there is only one single answer to all your possible questions. This is called wisdom.

Living in Silence 

Living in Silence is a powerful tool. It is however only appropriate for hermits and for instance for specific retreats in which you observe silence in a group for a specific period of time. When Living in Silence is applied during a retreat in which you interrupt ordinary living it has a great transforming capacity, particularly because afterwards you have to resume your ordinary life again.

Selective Silence

For those who are seriously involved in the search for Transcendental Living, and for those who involve themselves in Nâm Yoga, I want to introduce the powerful instrument of Selective Silence.

The Principle of Selective Silence

The principle of Selective Silence is rooted in the nature of experience and in the pivotal importance of the causal, or Soul, dimension for how we experience. Our life, our death and our post living is determined by the way we share in the causal dimension of being. I have often compared this causal dimension to a garden of which we are the gardener. The causal dimension ‘happens’ outside our conscious field, we can only tend to it in an indirect manner.

The purpose of Selective Silence

We manage the garden of our causal dimension by managing our resonance. Involving in too much senseless verbal communication is disturbing our causal connection because talking is an activity of the Mind dimension, consequently talking keeps us attuned to the conscious mind dimension. This may confuse and even disturb our causal sharing.

When in the search for Transcendental Living we are exploring the true nature of experience we will gradually become aware of our own transcendental nature in which our causal sharing is much more important than our conscious activities. The gardening of our causal garden becomes paramount, only then will the realization in Abbah* emerge. Selective Silence is both a consequence of increased awareness and it is an instrument for activating the awareness of the true nature of our being.

The Practice of Selective Silence

The practice of Selective Silence is to employ silence in an active way. In no way should Selective Silence be linked to a rejection, an escape or on imposing your choice of silence on others, because that would generate the wrong resonance and it would make Selective Silence useless.

Selective Silence is a choice whether or not to restrict verbal communication. Verbal communication may at times be necessary in order to share relevant information. It may also be something that is socially required, when you are out shopping or when you meet acquaintances. The choice to restrict verbal communication is made in the realization that causal communication is much more essential and at times much more effective than verbal communication. In Selective Silence you do not reject the other, nor do you ignore the other, the opposite is true. In Selective Silence you enter in a closer communication with the other than in verbal communication, because you actively open yourself to the causal dimension in which you both intimately share. Selective Silence is therefore a more intense way of communication than verbal communication.

Selective Silence is valuable when it is rooted in a choice to restrict verbal communication to what is necessary. For instance you may acknowledge something that somebody says in a friendly way with a few words. You could also enter a conversation in which you feel the need to share your viewpoint on the matter, while it does not really matter for the actual outcome, particularly when it is only an exchange of opinions. Expressing your opinions about matters with which you are not directly linked in activity, is always and exclusively a demonstration of ‘self-embellishment’ . Self-embellishment is obscuring our causal sharing because it is centered in the ‘I’ illusion.

Chit-chat is always an exchange of opinions. It is generally a discussion about likes and dislikes. Once you realize in what way this affects your causal sharing, it should be a natural decision to stop wasting your time, even if it seem to provide satisfaction. Serving and sharing are natural attributes to people who realize their transcendental nature. Your serving and sharing is obstructed by verbal communication and is only carried by means of the causal component. In Selective Silence you merely concentrate on the causal component and you restrict the verbal aspects to a minimum.

Selective Silence is a choice that you make

Selective Silence cannot be imposed on others, you cannot forbid others to talk with you. This is not what Selective Silence is about. This would generate the wrong resonance. Selective Silence is a choice that you make. It is your choice about how to react to the communication of others. It is your choice whether you enter in a long discussion about your points of view or whether you acknowledge the other’s point of view with a friendly nod. You should realize that Selective Silence is useless as a tool when in any way it involves unfriendliness or disregard of others. Selective Silence is not about less communication it is about better and more intense communication.

Complete and Selective Silence

A group of people who live together or who share some time together may decide to observe complete silence for a particular period of time. Such a complete silence is selective in the way that it is based on an agreement that all the participants agree upon beforehand.

 

19 January 2013

 

 

 

 

* Abbah is a revealed sound. It is not a name because there is nothing that can be named. It is not defined as something. The sound when expressed relates to an infinite essence that is the core of being. This essence emerges with the realization that human rationality and the human need for understanding veils it, as understanding itself is of Abbah. We can understand the ‘how’ of living. The ‘that’ of living is beyond understanding because the understanding itself is the movement of living. The sound Abbah indicates that mystery.

Ardennen, Amonines, retreat, meditation, stilte, healing, mystiek

Method of the Nâm Retreat

~ A text by Yoginâm Frédéric Antonious ~

Observing regular periods of silence can be very beneficial. The modern lifestyle with its flow of impulses often allows for little space to wind down. And yet such winding down is very important for the system. Without it the arranging and digesting of both the conscious and unconscious impulses remains incomplete. This may result in stress, anxiety, burnout, loss of sense, depression and a host of other problems.

Nam Retreats are a solution. However, sudden silence for a number of days can also be very stressful, particularly when you are not used to ‘doing nothing’. Meditation is just another word for doing nothing. Because doing nothing can be difficult, people have the tendency to fill this space with all kinds of ‘exercises’, in which the beneficial aspect of the meditation may get lost.

It is natural that, whenever you sit down and close your eyes for meditation, the mind takes
over. It may run wild with all kinds of ideas and projects. Consequently there is no medita-tion, there is no unwinding and instead of becoming tranquil you may become tired and stressed. Your living environment makes a difference in whether you easily reach a state of meditation or not. Just because most people nowadays live in an environment that is heavily charged with impulses, a period of silence offers a relief. For this reason the Nâm Retreat has been developed. Such a retreat lasts five to ten days.

The Framework of the Nâm Retreat

Certainty:

A worldview that is rooted in certainty is the seed of Well-Being. True certainty, which should not be confused with the surrogate certainties of rational thinking and emotion, en-riches not only your individual life but by means of its resonance, it influences human living as a whole. In this way individual certainty can contribute to a better world.

The certainty, that transcends rationality and emotion, is called Nâm. All spiritual traditions in the word find their origin in the quest for Nâm. They may differ in methods, imaginary and language but their objective is the same: The transcendence of the human being from the limited state toward the Nâm of your True Nature. This requires a knowing of oneself that transcends considerations of rational and emotional analysis.

The Three A’S:

In the Yoga of Nâm the Three A’s are an instrument to establish a worldview and a way of behaviour that can contribute to a better world.

1. Abbah: the unknowable Essence of All
2. Asha: the face of Abbah, the natural course of life
3. Attunement: the attuning to the resonance of Abbah in Asha.

These three principles are interconnected. Asha is the visibility of Abbah. Though Abbah is ultimately unknowable, it becomes knowable for us in Asha. Attunement is the way how to deal with Asha in such a way that behaviour and attitudes are conforming to the ultimate Abbah. Abbah, Asha and Attunement are simultaneous. You cannot speak about Abbah without Attunement. Consequently we have to measure our attitudes and behaviour, which means Attunement, to Asha and Abbah.

The Yoga of Nâm is exemplified in the Nâm Manifesto:
The Yoga of Nâm is the culmination of the ancient tradition in which the realisation of Abbah, Asha and Attunement leads to a way of living that generates Well-being for the individual and for the environment of living as a whole.
In the Certainty that Abbah is One and Asha demonstrates the interconnected, in which individual activities, thoughts, emotions, beliefs, desires and opinions, by means of their reso-nance, affect the entirety of the interconnected Oneness, we chose to live according to this manifesto for the purpose of improvement of life on this planet, for the quality of which we, as human beings, are fully responsible.

The Instruments of Nâm Retreat

In the atmosphere that is created by means of the instruments, the established habitual pro-grammes are shaken so that a new balance can be established. This makes a Nâm Retreat special and very different from other retreats.

Dynamic Meditation
Meditation is not just a matter of sitting down on the floor with crossed legs. Meditation is a state of mind that can be maintained in a sitting position but also while walking or reclining.
During a Nâm Retreat there are five daily periods of sitting in meditation communally. The periods are relatively short and last between 30 and 45 minutes. Such relative short periods of sitting meditation are preferred, because for many people lengthy periods of sitting meditation can be stressful. The Dynamic Meditation implies that you carry the state of medita-tion during the rest of the day, while walking, sitting or lying down. In this way the entire period of the retreat can become a continuous meditation, with various intensities.

Breath
The Breath is a double sound. The double sound is synchronised with breathing in and out. The Breath is an ancient psychological instrument that is used in various spiritual traditions. Its purpose is to reach a one-pointed attention. It is natural for the mind to wander as soon at it is left to itself. You cannot ‘stop the mind’. The only thing you can do is to replace the continuous monologue of thoughts by something else.
There are various mantras that have the same effect by forcing the mind to concentrate on the
content of the phrase that is repeated. The Breath is different. Concentrating on a meaning of a mantra is still a mind activity. In the Breath the sound has no meaning in a rational sense; its value is trans-rational, and it invites a state of one-pointed attention that is beneficial for a spiritual unfolding and openness that is in accordance with the transcendental nature of life.

The Breath is a major instrument in a Nâm Retreat.
In order for the Breath to have its psychological effect, it should have been received in a par-ticular manner, and it should be guarded in such a way that it is not shared with others. This would disrupt the essential intimacy which is essential for its beneficial effect.
Of course once having received the Breath, its usefulness is not limited to the period of the retreat. For many it becomes a valuable lifelong friend and a support in periods of stress and anxiety.

Those who have not yet had the opportunity to receive the Breath from Yoginâm Frédéric Antonious will receive some instructions for Breathing that can be used instead.

Asha Meditation
Asha meditation is helpful for shifting quickly between the state of attention that is required for ordinary living and the state of meditation. Asha meditation is particularly useful when the time that you have for meditation is limited.
The effect of rhythm on the brain is well-known and widely documented. In Asha meditation this effect of rhythm is used for bringing the mind into a different resonance. In practice it means that the period reserved for meditation is divided in two parts. During the first part a regular rhythm is maintained, usually with a rattle, as a preparation for the state of silence in meditation proper. Asha meditation has proved to be very effective and particularly helpful for people who lead a busy life.

The Jewel
The Jewel is an instrument that is directly linked to the realisation of the transcendental na-ture of living. Dynamic Meditation, Breath and Asha Meditation are primarily psychological instruments, the Jewel introduces a spiritual aspect in the Nâm Retreat, which is also a psychology, but of a different level.

All life is transcendental in the sense that we are primarily spiritual beings with a material
expression in the human body and the human universe of perception. Ignoring our transcen-dental nature is the same as ignoring the essence of our lives. Such ignorance has a conse-quence and the state of the modern world with its stress and anxiety is a symptom of this ignorance. Realising your transcendental nature is a psychological necessity for reaching harmony, inner peace and well-being. As long as you ignore it, you are prone to confusion by following detrimental directions. This is not the place to describe in full detail the tran-scendental nature of living, suffice it however to indicate that we are primarily sharing in an unknowable all-embracing oneness that lies beyond any rational consideration. We cannot know it because we are of it and our knowing itself is one of its infinite expressions.

That which is unknowable is nevertheless very real and intimate. We are of it and therefore we cannot have a relationship with it. We cannot communicate with it; all we can do is open ourselves for its realisation. For the purpose of opening ourselves for our essential essence and as a skillful means, this unknowable over-all-ness is indicated by the sound ‘Abbah’. This sound is not defined. There are languages in which the sound ‘Abbah’ refers to a mean-ing, however this is incidental and not relevant for the way in which it is used here.
There are two psychological states that contribute to the gradual realisation of Abbah. The first is the state that is indicated as Sovereignty. This state is expresseds in the guiding atti-tude of Awe and Wonder. The next state is indicated as Guidance. This is expressed as let-ting go, spiritual poverty and the openness of non-knowing. Beyond these states and outside, as in concentric circles, there is Abbah, which no longer has a circumference.

The Jewel expresses the essential nature of the spiritual unfolding. Though many have the tendency to search inside for their spiritual nature, the transcendental nature of life indicates that rather than towards inside, the movement of attention should be directed outside.
Ultimately this may lead to the realisation of the permanence of the infinite all-embracing-ness of our nature, in respect of which the daily ‘I’-concerns lose much of their relevance.
The repetition of the Jewel creates a mind programme with which you can gradually find this
direction. Rationally this may be difficult to grasp. The Jewel is an instrument that may lead to the discovery that you posses other ways of knowing, ways that are more real, enlighten-ing, and certain, because they are rooted in that which is the permanence of our being.

Recitation
The recitation of specific texts is an ancient and proven method for unfolding a direction. The
spiritual endeavour is a psychological process which is not rational and which involves the
unlocking of your supra-rational abilities of realisation.

Understanding a theory may be helpful for realisation as a start, but eventually it is only in living that a realisation is actually realised. The effort of understanding stops a flow in order to consider it. During recitation on the other hand, there is no space for considering what you are reading, you have to go with the flow. This has proven to be very beneficial for a supra-rational realisation, in which other instruments than the rational mind are involved.
During a Nâm Silent Retreat the book ‘Oh Abbah: songs for Lovers’ is used for recitation. The book itself was written as a recitation, which means it emerged in a continuous flow over a weekend of retreat. The different chants are like windows directed toward the same unknowable Abbah, which is ever so wide and ever so close-by.

Recitation leads you through a great number of different states that all find their resolution in the continuous repetition of ‘Oh Abbah’. This has a profound and lasting effect. Recita-tion opens pathways in the brain that can become highly relevant, also in everyday life situa-tions.

Attunements
The attunements are an instrument that places each of the daily periods of meditation in a particular framework. This instrument has always been used by monastic communities of various spiritual traditions. The attunements of the Nâm Retreat combine the effect of the Asha Meditation with that of the Recitation. The Attunements give a shape to each section of the days of the Nâm Retreat.

Silence
The most obvious instrument of the Nâm Retreat is the silence. I order to be effective the silence should be total. This implies that not only you abstain from speaking, but of any kind of communication, even with the eyes , with the other participants. Apart from the book ‘Oh Abbah’, it is strongly advised not to use phones, tablets, computers or read books during the period of the Nâm Retreat because the distraction that they provide will interfere with the beneficial psychological effect of the Nâm Retreat.

HarpMood
During a Nâm Retreat in which Abbahjí is present during the morning meditation and the evening meditation there is a so-called HarpMood. A Harp Mood is like a Satsang by Sound. A HarpMood is a spiritual communication in which Abbahjí communicates with the participants on a supra-rational level. This has the effect that many of the blockages that you may experience during the retreat become dissolved. The effect of the HarpMood is very much determined by the specific need that you may have at that moment. HarpMood is a unique and very valuable element. During Nâm Retreats in which Abbahjí is not present the benefit of the HarpMood will be obtained through a recording.

Nâm Manifesto
1. I will unceasingly strive to incorporate compassion for all and everything in my uni-verse of perception
2. I will abstain from intentionally inflicting avoidable harm, hurt and damage on any-one or anything in my universe of perception.
3. I will apply practical wisdom, that results from the realisation of the transcendental nature of life, to everyday life situations.
4. I will nurture an attitude of loving-kindness and respect for all human beings, ani-mals, and for the environment as a whole.
5. I will cultivate beauty and joy as the fundamental attitude in everyday life situations.
6. I will respect all religions and cultures equally, fostering mutual understanding in a multicultural global society, based on cooperation and interdependency of interests.
7. I will strive unceasingly to reach an eco-sustainable way of living and of production of energy and goods in respect for the planet in whose essence I share.