3
3
9
9
8
8
6
6
.
.
D
D
I
I
S
S
C
C
U
U
S
S
S
S
I
I
O
O
N
N
O
O
F
F
A
A
D
D
E
E
S
S
C
C
E
E
N
N
T
T
throughout its history’, citing Max Müller’s description of a “henotheistic” strand
in the Vedas—the tendency to ‘address either Indra or Agni or Varuna as, for the
time being, the only god in existence[,] with an entire forgetfulness of all other
gods’
7
. In Osho’s case, there is an “entire forgetfulness” of all other philosophical
ideas (akin, in this context, to gods—Osho was more of a philosopher than a theo-
logian) in favour of the inspiration of the moment. This, alongside the other tradi-
tional tendencies that we have seen, goes some way towards explaining the ex-
traordinary extent of what we saw Babb refer to as Sathya Sai Baba’s “cluttered
eclecticism”. In addition to transcendent inclusivism, predicated on advaita ideol-
ogy, and coordinating, but subordinating, inclusivism, he may at one time or an-
other praise one particular deity or form of religion as supreme—presumably to
intensify his devotees’ participation in such (i.e. akin to the Purāṇic māhātmyas,
see p.219); or he may simply adopt whatever scriptural tradition is topical, or at
hand, in order to make whatever point (ethical or spiritual) that he feels to be im-
portant at any particular time.
This is surely a richer understanding of Sathya Sai Baba’s teachings than Babb’s
rather dismissive take on these. His teachings are not, to reiterate Babb’s charac-
terization, merely “cluttered eclecticism” or a “tambūrālike background drone”; he
is not (as anti Sathya Sai Baba internet activists sometimes refer to him) just ‘Sai
Blah Blah’
8
. Or, to put it in even stronger terms, he does not just talk “bullshit”—
although, in the “technical” sense proposed by Harry G. Frankfurt
9
, he does to
some extent do this. Frankfurt (2005:51ff.) contrasts ‘a program of producing bull-
shit to whatever extent the circumstances require’ to straight-out ‘lying’—which
he sees as the lesser of the two evils, for it ‘requires a degree of craftsmanship, in
which the teller of the lie submits to the objective constraints imposed by what he
takes to be the truth’. Frankfurt’s valuation is obviously subjective, but his charac-
terization of a ‘bullshit artist’ partly fits what we have seen of Sathya Sai Baba:
His focus is panoramic rather than particular. He does not limit himself to inserting
a certain falsehood at a specific point, and thus he is not constrained by the truths
surrounding that point or intersecting it. He is prepared, so far as required, to fake
the context as well. …This is less a matter of craft than of art. …the truth values of
his statements are of no central interest to him…. This does not mean that his
speech is anarchically impulsive, but that the motive guiding and controlling it is
7
NB Gonda (1977:278) notes a continuity of this in ‘a fundamental principle of bhakti religion,
…the worship of one single deity or one particular avatāra or emanation’.
8
E.g. http://home.hetnet.nl/~ex_baba/engels/articles/p_holbach/index.htm [9-7-2007]
9
See also David Kellogg (2006).
6
6
.
.
3
3
C
C
o
o
n
n
c
c
l
l
u
u
s
s
i
i
o
o
n
n
s
s
3
3
9
9
9
9
unconcerned with how the things about which he speaks truly are.
Nonetheless, while we have seen that Sathya Sai Baba is unconcerned with “how
the things about which he speaks truly are”, we have also seen that he clearly is
concerned with “the moral of the story”—with the values and philosophies that he
is attempting to impart—and this is not the case with Frankfurt’s ideal bullshitter.
Frankfurt asks: ‘Why is there so much bullshit?’ And he suggests that:
Bullshit is unavoidable whenever circumstances require someone to talk without
knowing what he is talking about. Thus the production of bullshit is stimulated
whenever a person’s obligations or opportunities to speak about some topic exceed
his knowledge of the facts that are relevant to that topic.
Sathya Sai Baba’s impromptu speeches, usually occasioned by religious festivals,
might be seen as a ideal instances of this—excepting that his “topics” are almost
invariably ethical and spiritual—and about such topics, I would suggest (if his own
intense religious practices and experiences, and the huge success of his educational
and humanitarian projects, are anything to go by), he knows a great deal.
Given what we have seen to be Sathya Sai Baba’s advaita orientation, it is
noteworthy that even in traditional variants of this philosophy, the spiritual
“truth” transcends all worldly facts and descriptions—from this perspective, there
is a sense in which “everything is bullshit”. Certainly, such a proclamation would
not seem out of place in the ideas of the likes of Osho and Adi Da
10
. But, as we
have seen, this is often not understood to be equally the case; in transcendent in-
clusivism, or in understanding scriptural passages as arthavādas, some things,
some ideas, are taken as useful in “pointing beyond the world” to the transcendent
“Self”. And we have seen that Sathya Sai Baba sometimes uses his avatar persona
in just this manner (see, especially, Sections 3.3 and 4.3).
Of course, in order to do so, he must first create and maintain this persona, but
the fact that this is a persona, that it is ultimately false, does not necessarily detract
from its potential efficacy. Karl Potter (1981:54) writes:
Although even the great sentences of the Upaniṣads (mahāvākyas) are ultimately
false, says Śaṃkara, because they are language and so the products of ignorance,
still one can be liberated by hearing a falsehood, just as one can be killed by being
frightened by an illusory snake.
Can one be “liberated” by understandings prompted by Sathya Sai Baba’s avatar
persona? We have seen hints that he, at least, views this to be the case. There is a
sense in which his avatar identity (“I am God” etc., cf. p.366) can be seen in paral-
10
See, e.g., Urban (2003b), pp.241,256; Urban (2005), p.174.