Both Sawan Singh and Kirpal Singh, as his successor, were, at the end of their lives, in the position of being able to look back over a great, comprehensive social and - let us avoid the word 'spiritual' for once - psycho-theological work.

Though Surat Shabd Yoga may appear to laymen, or to western intellectuals, as being a mystical-ascetic specialty, in India and if it is exercised properly, it is surely a socially integrating and physically stabilizing method - one that produces effects beyond the boundaries of a philosophical - religious environment, a physio - psychotherapeutic method with high impact.

However, our general psychological statement requires us to adhere to this: what the guru 'regards as being real' at the 'astral' level is only further venture into increasingly vivid transference (up to the point of delusional forms), which is capable of resolving the deepest of suppression, of shame and guilt complexes within the individual, but does not represent adequate treatment.

They are rather led up to the 'attention of the Other' and then held at a virtually manic height. In the course of the yoga exercises dissolution of these transferences may take place. But how does this develop once the therapist is not present and doesn't provide for corresponding interpretations?

The usual transferences and their dissolution take place in yoga's 'interior', so to say, at a place where the above mentioned primal transference is located: at this very narrow and highly increased combination of the SHINES / SPEAKS (until Bhanwar Gupha, which would be on a par with university discourse. Such cohesion need then be exercised by the pupil at home, too, in order to keep the meeting alive within himself, alive to the extent, that the 'Other's attention' is established as a steadfast and perfect institution within the pupil, and which is also transferred to language.

At this point, though, we are confronted with a strange phenomenon. Sawan Singh clearly states in his letters, that a follower meets his SHINES-master after going through the 'light' (appearances, such as the sun, moon or stars, which I will explain at once as a certain number of determining images), expands within it and then is able to speak to him about everything.¹

1 Sawan Singh, Spiritual Gems, Radha Soami (1976), page 337