A platform upon which it would be possible for both to meet could well be love, though in the form of a 'cognitive classification'¹. Psychoanalysis, however, discusses a completely different type of love than plays a role in Surat Shabd Yoga.

When deliberating that love, hate and ignorance are the three forms of Nothing, Lacan meant trivial, daily love, or having fallen in love, or the dreamy, emotional type of love.

Certainly, this type is also found in Surat Shabd Yoga when a desired love is in foreground in the sense of a positive transference to the guru. The guru is supposed to give love as a warm-hearted mother does, and simultaneously as a kind, and moreover, wise father would. But when a guru supplies an answer purely from such a transference at the 'astral-', or 'deva-' level, by the appearance of his 'gaze-image', then "... this [still] encompasses the domain of non-knowledge."²

Even if a wonderful atmosphere of love prevailed so very much in Kirpal Singh's Ashram, such a reply doesn't transference sound, relevant knowledge, though it does supply fortification, erection and attention - which Freud ascribed to the 'reality principle'.³ A psychoanalyst also sees himself as person of loving potential when patiently listening to his patient in 'floating, suspended attention', attempting to interpret the latter's being. How, then, could love be understood in the some way in east and west?

1 Appleton, T., Warum verschwanden die Neandertaler? Heyne (1999) p. 30 at which the author determines love (here : of early man) to be the only possibility of producing knowledge (opportunities for cognitive experience), since all other sciences are bound to fail when researching such early events.

2 Lacan, J., Le Transfert, Seminaire VIII, ed. Seuil, 1991, page 415

3 Freud, S., GW, vol. VIII, page 232