In the case of art, there is no doubt that there was a high degree of esthetic happiness in the relationship between Kirpal Singh and Sawan Singh, a rejoicing over the beauty (physical, mental, spiritual) of his master. Surat Shabd Yoga is an art, straightforwardly an art of the SHINES / speaks (purposely written here in small characters).
And in that way we are missing a comprehensive theory of the other 'highborns' in psychoanalysis, of religion. We especially lack a practice of the 'highborns', of religion and of their own shines / SPEAKS.
Here is where Kirpal Singh's opinion surfaces, namely that Sawan Singh was the incarnation of God in the form of a SHINES / SPEAKS. Furthermore, an incarnation of the God of all religions, insofar as their theories contained the same essence. Such was at least the peak in visions of the great Indian saint, Ramakrishna, who was known by Sant Mat gurus. Subsequently, the method demonstrated here may be an ideal supplementation to traditional analytic practice.
However, Kirpal Singh had issues with the God of all religions for more than twenty years. When he was elected for president of the 'World Fellowship of Religions' in the 50s, he thought to have found an ideal platform for his theory and for Surat Shabd Yoga. Earlier, Vivekananda, a pupil of the above mentioned Ramakrishna, had attempted to negotiate the essence of Yoga internationally and interconfessionally with a forum for the unity of all religions. However, his attempt failed, just as Kirpal Singh's ideas of such a platform did. In the end, each religious community was trying to enforce their own ideas, and till today the commendable thought of realizing a religio universalis remains misfortunate.
Psychologically, this is easily comprehensible. If someone had sounded out the call: "Shamans of the world, unite!" a couple of thousand of years ago, its failure might be easier to understand. A shaman's existence is based on his rituals and magic charms that reside within him and on his corresponding vocation, and that these are quite personal and individual.
A platform for all shamans would be bare of any fantasy, a matter nullifying all on the same plain. There would not have been a common language upon which one could have communicated and would have found unity. The same goes for religions. They thrive on mythical scripts, their efflorescent cult, colorful rituals and on song influenced by folklore. How would one find unity there? In the face of that, it is easy to see that Sant Mat actually requires moving through detours, which are difficult for us to comprehend.1
1 With that I do not exclude that it was important, especially for Indians, for Kirpal Singh to be elected into that office, even though he had to know from the beginning on that such a platform would not be merited with success. He also created contacts with western officials and so he was able to convey his opinions to the west.