Kirpal Singh's request to his 'master' to be allowed continuance in enjoying his company and guidance through the 'vision' and voice of his master while carrying on with the 'assignment' concerning Sawan Singh's work was denied.1 Sawan Singh crisply refused the request.
It was this precise SHINES / SPEAKS that Kirpal Singh had encountered so early in his life, and that had accompanied him externally and internally for so long in the form of his master Sawan Singh.
But, it abandoned him with Sawan Singh's refusal, it dissolved. It is of central substantiality in Surat Shabd Yoga that internal guidance through the Param Sant Sat guru is abruptly terminated, and this, in addition, without offering a clear reason. In his addresses, Kirpal Singh often mentioned how much he felt forsaken after Sawan Singh's departure, and that he didn't know at all what to do or how he was to continue the work. Nevertheless, his plea for Sawan Singh to continue accompanying him in meditation, and when working with his followers, was never met.
As I stated above, the whole mystery was suddenly over with. But, why? The Other's attention / 'assignment' suddenly collapse, as if in a kind of last act and Kirpal Singh had to restart his spiritual life as if it were a new beginning.
This actually isn't too difficult for a psychoanalyst to understand. 'Seeing' and 'hearing' the 'master' internally as it were, displays a high degree of intensive, positive transference - as stated above -, one which reaches in the direction of a primal transference. A transference in psychoanalysis is normally not so strong; it is seldom determined by such intense sensations, of extreme love or respect. In this case we may rest assured that it happened to be an extremely idealizing, overly positive, even archaic transference, such as was staged by J.J. Gedo, for example.2
In such cases, desires to merge are often at large, while omni-knowledge and omni-power are simultaneously presumed for the teacher (analyst, 'master'). As a matter of fact, the opinion that a 'master' knows everything is predominant in Sant Mat, as mentioned above. He would at least know everything in concern to his followers and would thereby have certain potential power to change common fate.
Let's set this subject aside for a moment. It is the process described above, the 'master' denying his devotee accompaniment on his further way, and upon which he would need be a teacher himself, that indicates boundaries. Normally, this subject does not surface very often in Sant Mat literature, nor does it do so in Kirpal Singh's life story.
1 Perkins, R., in: The Light of Kirpal, Sant Bani Ashram, New Hampshire (1980) page xii
2 Gedo, J.J., The psychoanalytic management of archaic transferences, Am J. Psychoanal. Ass. 25 (1977) pages 787-803