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1.1 Oriental Objectivity
In truth, the subjective world and the objective world
are not two; they are only aspects of the One.
1
In 1991, when I was about to begin my studies at the University of Canterbury, I
had a lot of trouble in deciding which courses to take. Consequently, I attended a
number of introductory lectures given by a wide variety of disciplines, in the hope
that this would help with my decision. One of these lectures was in Philosophy,
and during the course of the lecture something occurred which has stuck with me
ever since. True to his profession, the lecturer was employing the Socratic Method
and asking the students a number of difficult but interesting questions. One of
these questions was: “How can you know if something is true or not?” This is no
doubt a good question—and one that has kept philosophers busy for centuries—
but it was the answer that a student gave to this question that struck me as par-
ticularly unusual. This student said, perhaps only half-seriously, ‘Find an omnis-
cient being, and ask them [sic]’. To my surprise, the lecturer took this completely
seriously and said something like, “Yes, Philosophy 103 is for you”. I thought at
the time that this was totally fanciful and a complete waste of time, but at least it
helped with my choice of courses—Philosophy was not for me.
Only years later, after taking courses in Religious Studies, did I realise that such
an epistemological procedure was not as unusual as I had imagined it to be, with
variations upon it being sanctioned by many popular religious groups in the past
and even today. I could not have imagined then, that ten years later I would still
be at University and still be unsure as to what courses I should be studying. Still
less could I have imagined that I would travel to India, find a person who claimed
to be omniscient, and feel compelled to enquire of this person what course of
study I should undertake. But, this, it would seem, was to be my fate. In October
2000, after spending four months at Sathya Sai Baba’s main ashram, I was ac-
corded the rare opportunity of speaking to him in person
2
.
As I was well aware, Sathya Sai Baba is professed both by himself, and by many
of his followers, to be omniscient—to know all things. He is supposed to know all
1
Sathya Sai Baba (23-11-1984) S17 29:183 [See ‘Abbreviations’ section, pp.6-7 above].
2
As Palmer (2005:114) writes, ‘a private audience with Baba… [is] highly prized by devotees and is
considered the high point of not only one’s own visit to the ashram but also of one’s entire life’. The
pictures above give something of an indication of the size of the ashram; the crowds at his daily
public audiences (darśans) number, on average, in the thousands (see, e.g. Figs.4,5 below); it is
simply not possible for Sathya Sai Baba to give personal attention to all who visit him.
2
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languages
3
(including, for example, Russian
4
, Swahili
5
and Maori
6
) and indeed
claims that he ‘knows everything of all things’. He makes statements like: ‘I know
your name, your degrees, your profession, your status and your history’
7
—or:
I know everybody. Not only the students here [of the university for which he is
Chancellor]. I know everybody all over the world. I know the students, their broth-
ers, their sisters, their parents, forefathers -- everybody I know. …I know the mem-
bers of your family. I know your marks in every subject.
He ought, I thought, to be as good a careers-advisor as any, and I thus intended to
ask him for some vocational guidance.
As I was also well aware, however, Sathya Sai Baba claims to often feign igno-
rance in order to give his devotees ‘the satisfaction and joy of being spoken to by
Him’
8
. He is notorious for not giving straight answers to questions, and my case
only served to exemplify this:
Sai:
What are you doing?
Mike:
What should I do?
Sai:
No! No! No! What are you doing? Next year.
Mike:
I have been studying…
Sai:
But you failed.
Mike:
No. I have finished a B.A., should I do an M.A.?
Sai:
What are you studying?
Mike:
Religion.
Sai:
What is the meaning of ‘Religion’?
Mike:
‘Religion’ means ‘to link back to God’…
Sai:
No, no, no. Religion is Realization.
My answer is a stock one—a traditional etymology of this word—popular in the
New-Age circles I was apt to frequent. His answer is a quotation from one of the
most famous Hindu religious leaders of modern times, Swami Vivekananda (1863-
1902)
9
. Most curiously, Sathya Sai Baba is on record elsewhere as propagating a
3
http://groups.yahoo.com/group/saidevotees_worldnet/message/1869 [7-3-2007]
4
http://groups.yahoo.com/group/saidevotees_worldnet/message/1876 [3-8-2006]
5
http://groups.yahoo.com/group/saidevotees_worldnet/message/1879 [3-8-2006]
6
Kura Baker, Treasured Memories (Auckland: Sathya Sai Publications of New Zealand), p.10.
7
Sathya Sai Baba (18-9-1985) S18 21:125; (12-4-1959) S1 20:124
8
http://groups.yahoo.com/group/saidevotees_worldnet/message/1880 [3-8-2006] NB See also
http://groups.yahoo.com/group/saidevotees_worldnet/message/1967 [7-3-2007]
9
The point here, in the words of Vivekananda, is as follows: ‘Religion is realisation, and you must
make the sharpest distinction between talk and realisation. What you perceive in your soul is reali-
sation’ [Vivekananda, Complete Works, 10
th
edition (1970-73), vol.4, p.30].