5
5
2
2
1
1
.
.
I
I
N
N
T
T
R
R
O
O
D
D
U
U
C
C
T
T
I
I
O
O
N
N
T
T
O
O
A
A
N
N
I
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C
C
A
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R
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N
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vine Guru”). Furthermore, Sathya Sai Baba’s official biography begins unambigu-
ously in this regard: ‘This is the story of the Lord, come in human form’
46
, and a
number of subsequent publications reinforce this perception: Sathya Sai Baba: God
Incarnate; God Lives in India; Sai Baba: Avatar; Face to Face with God; The Lord Has
Come; God Descends on Earth; The Advent of Sathya Sai; Living Divinity; The Sai In-
carnation; Sathya Sai Baba God in Action; Message of the Lord; Divine Incarnation;
Shri Sathya Sai: The Yugavatara, etc.
Interestingly, whilst Sathya Sai Baba himself has certainly said much that would
encourage such views, it is not true (as Steel claims) that Sathya Sai Baba’s proc-
lamations in this regard are ‘unequivocal’. In fact, as Robert Priddy—like Steel an
anti Sathya Sai Baba activist with a good grounding in objectivity
47
—indicates,
there is little that Sathya Sai Baba does say that can be taken unequivocally:
Sai Baba maintains his ‘mystery’ by avoiding giving straightforward answers:
From about 10 hours altogether in the various interview rooms with Sai Baba and
from hearing and reading at least 100 accounts of interviews from other devotees
(often noted in papers they circulate or in articles and books) and after countless
hours of private discussion with Sai Baba’s translator at many interviews, V.K. Nara-
simhan, it is fair to say that Sai Baba seldom responds openly and frankly to what
the questioner really wants to know, but turns the question back at the questioner
or spins the matter around somehow. If he does reply (rather than, as often, turn to
another person instead) what he says is frequently elliptical and off the point.
48
This certainly accords with my experience of Sathya Sai Baba—although, as I indi-
cated in regard to some of my conversations with him that I cited earlier, he may
have pedagogical aims in this. In fact he explicitly provides a rationale for some-
thing akin to this in his teachings, again invoking his avatar persona:
Avatars seldom give advice directly. What they wish to convey, they give indirectly.
The reason is: there is divinity present in each human being and it is by making man
realise it that he should be enabled to correct himself. If the correctives are applied
directly, man will never try to realise his divinity. The indirect method is used to
give to man the capacity to understand his divinity.
49
“Maintaining his mystery” does not seem to be Sathya Sai Baba’s priority here.
Priddy gives an example of Sathya Sai Baba deflecting a question as to why the
idea of reincarnation is not described in the Bible by saying: ‘Oh! Reincarnation!
46
Sathyam-1 (1) 1
47
Priddy ‘Researched and taught philosophy and sociology at the University of Oslo 1968-85’ (http:
//home.no.net/anir/Sai/ [31-7-2006]), and even wrote a thesis on ‘Objectivity….’—but see http://
www.saisathyasai.com/baba/Ex-Baba.com/A-Priddy/robert-priddy-deception.html [1-1-2006].
48
http://home.no.net/abacusa/T/eel.htm [18-7-2006]
49
(26-5-1990) http://www.sssbpt.info/ssspeaks/volume23/sss23-16.pdf [13-7-2007]
1
1
.
.
2
2
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You cannot understand it. Do not try to think about it.’—i.e. as if the question was
about the “mechanics” of reincarnation—but this, I would argue, is analogous to
what we saw Beyerstein noting above as Sathya Sai Baba’s greater interest in the
moral of any particular story than its specific historical details. Moreover, as Bey-
erstein (1994) also notes, Sathya Sai Baba sometimes claims to deliberately feign
ignorance, giving a traditional theological justification for this:
You know that I am asking you, not for the sake of the answer which I am already
aware of, but for the sake of the satisfaction my words give you. So also, I may ask,
“How are you?”" though I know that you are well and that is why you could come
or that you are unwell and that is the very reason that has brought you to me! This
is the Maayaashakthi, the spirit that charms; if it speaks, if it casts its eye, if it does
something, we derive pleasure thereby! [(18-7-1970) S10 14:89]
The Sanskrit term here, as we will see (pp.385-386), is a traditional one that is
sometimes invoked to portray human attributes of the avatars as “illusory”.
Priddy, however, psychopathologizes Sathya Sai Baba’s behaviour:
He treats all questions or comments which he does not like in a way that my elderly
colleague Elendur [sic] Haraldsson characterised very fittingly for me as follows: “I
recall when Karlis Osis and I had our first encounter with SB [Sathya Sai Baba] we
both felt that he, apart from his great charmisma [sic], was a great primadonna, with
a tremendous ego, and also kind of a Napoleon, with a ruler’s mind and tactics. Boast-
ing, and illusions about one’s true characteristics is a part of such a psychological
makeup, and in SB this is to a psychopathological degree unless one assumes the split-
personality model to explain him which I find tempting.”
Quite what is intended by the last part of this statement is unclear to me, and
Priddy does not elaborate upon this, but it is perhaps significant that Haraldsson
(1997:168) cites the testimony of an early ex-devotee of Sathya Sai Baba to the ef-
fect that: ‘Professor C.T.K. Chari [an Indian parapsychologist] thought he [Sathya
Sai Baba] might be a split personality. One moment he is the crude villager, an-
other moment he is that great soul that no one can fathom’. Presumably Haralds-
son’s implication in his statement to Priddy is that Sathya Sai Baba has one psy-
chologically healthy personality, and another discrete personality that is genuinely
unaware of his ‘true characteristics’ (i.e. as a “crude villager”, or worse), and so, in
its own way, “healthy”.
Haraldsson (1997:182) also notes the testimony of another early ex-devotee
which expands upon the above-cited attribution to Sathya Sai Baba of acute lead-
ership skills:
he was more of a politician than a guru that can lead us to God, because of the terri-
fic mind he has got. …He knows how to get things done when he wants something