At this point we have also to deal with another scheme which concerns the SPEAKS, the symbolic order and 'assignment' of the Other. As stated above, a SPEAKS in yoga refers at first to the external teachings, it is nothing other than echo-discourse.
Subsequently, however, this echo-discourse combines with the rhetoric of the Sanskrit names when being exercised, and which must be repeated. The whole secret lies in this combination.
The theory is nothing other than traditional asceticism; the combination with formula-like Sanskrit names manages something essential and something new. This is where the topologically understood meanings cross and combine in linguistic and semiotic form ... reveals the actual meaning.
In Surat Shabd Yoga theory is conveyed in three ways. The first provides for general rules: Love of truth and peace, limited sexuality, altruistic service and concentration (also known as 'dyan'). The second includes exercises with ‚loaded names', Sanskrit names (also known as 'simran'). Simran and Dyan are applied in the first exercise of meditation. But, there is a third way.
One that I have already announced when discussing what 'is heard from and spoken to the master'1 while being in meditation. It is known as 'Bhajan', the second exercise of meditation, the exercise of 'sound'. 'Speaking to the master at the Deva (Astral) - Mental level' depends on this one. Now, what kind of mystical talk is this? ... Needing to have a 'vision' may be barely acceptable by most people. It has a resemblance of a dream, images are 'seen', faces and sometimes great and highly significant symbols. There are 'archaic' dreams as they were dreamt in antique tradition and had prophetic character, or such was ascribed to them.
Nowadays, too, people dream often and with significance. But 'speaking' to a 'vision' in meditation besides just experiencing it, sounds quite mysterious and unbelievable.
1 Sawan Singh, Perlen spirit. Weisheit (Pearls of Spiritual Wisdom), Radha Soami (1998) p. 352-362