I experience this quite frequently. It is what the psychoanalyst Carl Jung called 'active imagination' and what Jungian Kabbalist Yakov HaKohain calls 'giving a voice to God'.
I suggest that you read a lengthy article on the subject by HaKohain titled 'Participating in the Continuing Incarnation of God'.
Excerpt:
"Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him." (Rev. 3:2)
To summarize, I've been discussing the process I call "giving a voice to God," wherein one uses the faculty of "imagining" to create a bridge within himself between the unconscious Psyche and the consciousness world, whereby the former can enter into the latter and thereby become liberated from its entrapment in the Sitrah Achrah or, in Kabbalistic terms, "Other [Dark] Side." Before continuing to a description of the deceptively simple steps whereby this "giving a voice to God" can be practiced, it's important to consider what Jung calls the "reality of the Psyche [or 'Self']." Of this "inner God," he writes:
"If we try to define the psychological structure of the religious experience which saves, heals and makes whole, the simplest formula we can find would seem to be the following: in religious experience man comes face to face with a psychically overwhelming Other . . . As against this I have urged that the Psyche be recognized as having its own peculiar reality . . . Whatever the reality of the Psyche may be, it seems to coincide with the reality of life and at the same time to have a connection with the formal laws governing the inorganic world. For the Psyche has yet another property which most of us would rather not admit, namely, that peculiar factor which relativizes space and time." (Collected Works: Vol. 10, par. 655)
Thus, this "Psyche," this "Self" (or indwelling presence of God), is not, at least according to Jung, some theoretical construct determined by our "beliefs" or "culture," but a self-created, autonomous reality that IS rather than supposed. Of this Self, Jung goes on to say:
"The Self is a quantity that is supraordinate to the conscious ego.It embraces not only the conscious but also the unconscious Psyche, and is therefore, so to speak, a personality which we also are." (Two Essays on Analytical Psychology, par. 274)
In this way, Jung resembles the Jnana Yogis of Hinduism such as Sri Ramanamaharshi who stated in his Talks, "The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear." (page 5)
It is to this "be-ing" of the Self that the process of "giving a voice to God" is directed.
"When I fix my thoughts on the Creator, I let my mouth speak what it will, for the words are bound to the Higher Roots." -- The Baal Shem Tov
Concerning the psychic process he called, "active imagination" (of which "giving a voice to God" is a special, Kabbalistic case), Jung wrote (in English rather than his characteristic German) the following step-by-step directions to a "Mr. O" on 30 April 1947:
"Start with any image . . . Contemplate it and carefully observe how the picture begins to unfold or to change. Don't try to make it into something, just do nothing but observe what its spontaneous changes are. Any mental picture you contemplate in this way will sooner or later change through a spontaneous association that causes a slight alteration of the picture. You must carefully avoid impatient jumping from one subject to another. Hold fast to the one image you have chosen and wait until it changes by itself. Note all these changes AND EVENTUALLY STEP INTO THE PICTURE YOURSELF, AND IF IT IS A SPEAKING FIGURE AT ALL [SUCH AS GOD] THEN SAY WHAT YOU HAVE TO SAY TO THAT FIGURE AND LISTEN TO WHAT HE OR SHE HAS TO SAY [IN REPLY]." (Collected Letters: Vol. 1, p. 460.)
Article: http://www.donmeh-west.com/incarn.shtml
"There cannot be progress without expression. There cannot be expression without separation. There cannot be separation without progress."-Ouroboros
