The more it may shift to a SPEAKS, the higher the tendency that the meditation experience changes to something that receives a certain autonomy.
An impression is created as if the guru were actually present at the 'astral' level. Even critical philosophers of Indian mystics, such as G. M. Gupta, do not find such 'astral reality' of Sant Mat and of Yoga in general to be disrupting.1 Insofar, a psychological statement would seem to make sense, one which would explain 'reality' through the cooperation of signifiers (the imaginary and the verbal ones). By moving closer to causality, a language comes to being, which means that our slash or fractional stroke receives an aspect of 'the Other's attention' and beyond.
It is as if it were no longer only the individual's attention or the attention of the likes of me, but rather that of the Other, the Other as such, the Other as the location of the language or speaking, the Other as a structure of the unconscious. The Other as foreign or as the nature of my own otherness. The Other's attention covers the individual's own gaze, thereby also covering parts of his shame. In this way I can allow a certain 'reality' within myself, but I need to know, that it is not yet a real fact.
The Other's attention is the starting point for transference-interpretation, but it is by far not yet a completed nor final significance. The more the Other begins to speak, the more significance it receives. Imaginary and verbal signifiers coalesce. Further down you will find examples for this actual unconscious speech of the other (with a capital A) which demonstrate in how far it can only be a short and precise formulation in correspondence to the Formula Words, and how these can be experienced, 'heard'. I will call these: code words or passwords.
1 Gupta, M.G., Modern Indian Mysticism, MG Publishers (1994), pages 169-220