Why the need for a detour through 'astro-mental' levels in yoga and for exaggerating transference so much, that it leads to a general 'fusion with the master' during meditation, even to an erotic mania? When mystic, Angelus Silesius, lets his eye fuse with God's, then one can correctly assume a 'perverted enjoyment'.¹

The fusion of two long and deep gazes represents a truly peculiar desire. It is a narcissistic-exhibitionistic game of the SHINES (in the form of a psychic object as a gaze), which receives a 'realistic direction'² only as soon as the SPEAKS includes 'full speech' and so the 'perversity' could be confessed.

This concerns the direction that the guru goes when engaging in a full, genuine 'conversation' and when crossing from the 'astral' over the 'mental' and into 'causality' ... which forces a response, or confession. But the SPEAKS of the Other is mostly an echo-discourse in yoga, and not a real, actual conversation, nor an authentic discourse which would be just as deep and explicit as was the fusion of gazes beforehand!

A guru's SPEAKS is mostly narrowed by traditionalism. So, the individual's game of desire remains strongly distracted by this rhetoric, by all of the master's theoretical content, from it then is an echo! 'guided psychosis', for the time being, may be a detour (just as the complete 'astral-mental' level, for all that matters), but it positions an individual to dissolve shame and guilt complexes as well as transferences, if the 'attention of the Other' is combined with a considerably further shaped SPEAKS.

The point met there is what I have indicated as the 'Other's order'.³

1 Lacan, J., Encore, Seminaire XX, Quadriga (1986) p. 83

2 I've spoken of the 'more realistic direction' above, namely in connection with the ‚light of the mother-eye' and with the ‚sound expression of the mother'. Here it becomes more obvious, namely that this 'light', this 'shine' represents the gaze as an object 'o', a scopic desire (primary primitive SHINES), which moves to and fro.

Of course, this is of other nature for the true 'darshan', when the guru in person truly has become fleshly logos, or scientific theory. In cases where I am only charmed by his voice, though, I am back at the level of an object 'o'.

Many people who listened to gurus, including those of Kirpal Singh, were in such an entanglement of one voice as a primary-primitive SPEAKS. Subsequently, a child is also bound to its mother through such image and sound communication.

3 ‚Erotic mysticism' has developed enormously in Sufism, in Christian mysticism and especially in Sant Mat. Vide: Sawan Singh, Gurmat Sihhant, Philosophy of the Masters (1977), Vol. 2