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
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
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 LivingNâm 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
LivingNâm 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.
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
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. Yoginâm 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
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.