Inner and Spiritual Transference
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There lies no importance in the issue of succession for Kirpal Singh’s devotees, such as myself. Kirpal Singh often stressed, that a ‘spiritual’ relationship can only exist between this o n e ‘master’, teacher, friend (as he often spoke of himself) and his devotees, pupils or same type of friend.
A ‘successor’ guru may be of support on a physical level for some. But on the levels that count, such as on spiritual or relational levels, it is of no importance. After all, there is only one SHINES / SPEAKS – ‘master’, ‘gaze / rhetoric – master’ for each individual.
This is quite similar in psychoanalysis, though it has a slightly different bearing. Here, one’s own analyst or theoretical analyst plays an important role which is reflected in the function of an extensive work handed down in written form by Freud, the father of psychoanalysis himself.
This is just where the decisive difference in mirroring is found. Freud himself included great people of literature, religion and other cultural walks of life into this role. And this has large influence on the nature of my book, which naturally may not only represent enthusiasm for my fatherly educator Kirpal Singh, but may not and will not leave the science of psychoanalysis and of its ‘masters’ unconsidered.
After all, I identify with the symptom / sinthom of both systems (yoga and psychoanalysis) more than some others nowadays, meaning that I have chosen to bear the symptomatic remnant of unfinished work both systems have left behind!
D. C. Lane, who has extensively occupied himself with the issue of ‘succession’ in Sant Mat, only views it at the level of sociology. He is correct in stating that the way Sant Mat masters generally dealt with the issue of ‘succession’ is scientifically not verifiable.
He does manifest two different procedures – as mentioned above: one, by external, often written, legitimacy and two, by this mystic ‘transference through the eyes’. He inherently comes across a ‘sociologic-political’ phenomenon: It is usually the ‘successors’ with evidence of external legitimacy who attract the majority of followers, and who remain at the same location (ashram).
The ‘successors’ in Sant Mat that continue to relate to only a smaller portion of followers usually leave the ‘master’s’ location and refer to ‘inner transference’, or ‘spiritual transference’, in a comparably increased manner.
They appear to be more or less compelled to compensate failing legitimacy.1 The latter, though, have more success toward the end of their careers than established ‘masters’ have (having only chosen to occupy ‘made beds’).
