Demands to love or to merge, idealizations need to be interpreted as infantile aspirations, as pre-mature sexual desires, so that the one being analyzed becomes independent, clarifies his desire and speaks his word in life himself. The act of dissolution releases the follower into the role of the teacher.
However, he doesn't subsequently become a theoretical analyst, or a psychoanalytic reviver, as might have been the impression at Faqir Chand's early invocation.
Also, the end of a psychoanalytic therapy doesn't nearly mean "the fulfillment of pleasant perfection".1 To the contrary, it means „reaching and recognizing the realm and level of the experience of such absolute confusion, where anxiety already means protection".2 It's the „moment, when the subject has to cope with its greatest loneliness.
But the insight of what reality actually consists of, and that it is possible to help others despite fear and suffering through a life in the pure power of words, strengthens and entitles to continue on the way. And, indeed, having learned a science for such a quest also plays a major role.
The master's death and denial to support his 'master-successor' as an escort clarifies this complete dissolution of the transference in the way it is necessary in any deep and affluent 'master' - follower relationship. The 'inner master' (in its 'astral' and also 'mental' form) is simply a bit of a hallucination after all, or should we rather call it a SHINES / SPEAKS that slightly lacks perfection?
That would mean that it is complete, but is not yet capable of being a 'master' for others. At the point where the 'astral-mental' tilts to the 'real causal' (the so-called super-causal), at the point where the follower needs to become a 'master' is where the 'astral-mental' level must be overcome.3 Transference requires dissolution.
A primal transference in its pure structural form, however, may continue by it incorporating partial substance of Sach Kand, and also of the essence of the psychism. I have raised this point as a specialty of Surat Shabd Yoga already, and we may even gain knowledge concerning psychoanalysis based on it. In its last sense, the 'Other's assignment' may be its own destruction. But since you can't destroy destruction itself, what remains is conjectural science. This is very important for us. It shows us the difference between a follower - whether in the East or in the West - and a real master-teacher.
1 Evans, D., Dictionary of Lacanian Psychoanalysis, Turia & Kant, (2002) p. 136
2 Lacan, J., Seminaire Nr. VII, Quadriga (1996) p. 362
3 Of course, in terms of Sant Mat we would say that a master always has access to the ‚astral form' of his own master. But, what for? At that point, it would be up to him to be a master himself. Why let time pass while in close rapture with one's guru?