Sathya Sai Baba Deceptions Exposed

Exposing major deceits by guru Sathya Sai Baba in India, incl. murders cover-up & widely alleged sexual abuse

Archive for November, 2018

Madhusudan gang trash SB’s promise to return as Prema Sai

Posted by robertpriddy on November 25, 2018

A short video viewable at https://www.dropbox.com/s/5vczpq0lou4q2yj/5cf92e00-208c-485f-a021-af46a543b640.mp4.mov?dl=0 shows how the Muddenahalli gang are trying to secure Madhusudana’s situation as Sai Baba’s ‘medium’ for the next ten years. So Prema Sai will not get a look in until Madhu very likely will proclaim he himself is Prema Sai (not that Prema Sai is – or ever was – a real possibility).

‘Tappoo’ made the announcement, and of course silently acknowledged by madhu.

“I have a grand declaration and an announcement to make. Swami backstage called me and has commanded me to speak about something. Swami has assumed the body of Madhusudan. There is no difference. He has made the grand declaration a few minutes back that He will be in Muddenahalli in the body of Bro Madhusudan for the next 10 years guiding us, blessing us. Swami will use him as instrument.”

When you see Madhu, it will be Bhagawan Sri Sathya Sai Baba. After 10 years, Swami said another reflection (Prema Sai) will come. Swami and Bro Madhu are one!

– Sri Sumeet Tappoo, a 3rd generation devotee of Sri Sathya Sai Baba, an award winning international singer, Director of Sai Prema Foundation Fiji and World Youth Coordinator (Male)

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Sathya Sai Baba ‘birthday’ 2018

Posted by robertpriddy on November 20, 2018


In Harrow, London, UK, followers of their dead and departed guru-Godhead celebrating his ‘birthday’ is somewhat bizarre. Sai Baba died in April 2011 and has long been buried and decaying, as has his reputation and influence, despite his massive claims that he would operate from beyond the grave and that he would eventually be reborn as Prema Sai (his third incarnation as Sai Baba), so as finally to ‘save humanity and the world’ etc bla bla bla. Besides, Sathya Sai was almost certainly not born on November 23, 1926, which falsity was spread throughout his life so that people would maybe identify him with Aurobindo’s proclamation of the birth of Krishna that day (actually one day wrong too). Regardless of the only documentary evidence about his age, the authorities of Prashanthi Nilayam are as usual celebrating the anniversary of his false date of birth! See full documentation: http://www.saibaba-x.org.uk/7/SchoolRecord.htm

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No Golden Age in sight in Andhra Pradesh

Posted by robertpriddy on November 12, 2018

Despite Sathya Sai Baba’s massive promises and predictions of a ‘Golden Age’ of world peace and prosperity, there are no signs of it anywhere, and certainly not Puttaparthi, which continues to wither away, despite influential figures trying to push it into being a huge tourist location (probably bribed by rich Sai Baba family members). The following newspaper article outlines the problems there:-

Withered crops forcing farm workers to migrate
THE HANS INDIA |    Nov 10, 2018, 11:46 PM IST
Migration attributed to scanty rainfall and tanks drying up
State govt urged to prevent migration of farmers
Anantapur: Krishna water through Handri Neeva Sujala Sravanthi (HNSS) canals has not been released to the Assembly constituencies including Dharmavaram, Puttaparthi and Singanamala resulting in hundreds of farm labourers going on a migration spree in search of work as their crops withered away due to scanty rainfall recorded in the district this Rabi season.
Failure of authorities in diverting Krishna water to village tanks including the Dharmavaram and Bukkapatnam is said to be one of the reasons. There is also an allegation that Paritala Sunitha as a Minister was using her clout to get more water to her constituency and fill all village tanks.
There are distress signals emanating from Kadiri, Puttaparthi, Madakasira, Uravakonda and Penukonda areas due to injustice to certain areas in supply of Krishna water.
Krishna waters are being lifted from Srisailam and supplied through the HNSS canals while some areas were being ignored in the process as alleged by Dharmavaram MLA Vardapuram Suri, Puttaparthi MLA Palle Raghunatha Reddy and Singanamala MLA Yamini Bala.
Added to the alleged injustice, dry spell and dwindling of groundwater levels have also aggravated the problem leading to seasonal migration by farm labourers.
Many agriculture labourers instead of availing the NREGS work were preferring to go on migration as no one knows when the payments of wages will be made. The labourers allege that wage payments were kept due for four to five months.
What is the use of working when wages are not paid? asks labourers, who are fed up with the delays in payments. DWMA Project Director Jyothi Basu told The Hans India that all wage arrears had been cleared up to September 6th and only wages after the said date is pending payment.
This too will be cleared, he assured. Asked to comment on reports of farm labourers resorting to migration to neighbouring cities in search of work, Jyothi Basu stated that he would enquire into the veracity of the reports and would do the needful in case of a real problem.
Bandrepalle in Kadiri division is one village where there are mass migrations every year. There are reports that 70 per cent of the village is empty with locked doors. Tanekallu, Vidapanakallu, Mudigubba and Guntakal are areas where there is agriculture is in distress with withered crops and dried up bores.
Political parties particularly the CPI and CPM leaders Jagadish and Rambhoopal are urging the district administration to take steps to check migration and ensure the labourers get work locally and also immediate payment of wages.

A sorry state of affairs indeed, Robert. Yet, isn’t it in some aspects eerily reminiscent of the olden time, when Sathya Sai Baba was still alive? Droughts and forced migration were common occurances then too. And like most states in India, Andhra Pradesh was rife with corrupt government officials then too. The only difference was, back in that day, that the ‘avatar’ had sufficient clout and money to bribe such office bearers into doing his bidding, If he stood to gain anything substantial that was important enough to himself, mind, (which was virtually always gaining name and fame or needing their help to cover up some shady business). Because, as you have shown countless times over the past two decades: in fact, he did not care all that much for the wellfare of the downtrodden, hardworking local populace (or anyone else, for that matter). Fancy yet failed water projects were more his thing. And letting the poor, gullible, desperate village people flock to him for solace, and promise of better days ahead. No such thing: not then, not now. Instead, they lost their businesses, suffered wilting crops, didn’t get their rightful pay, and left if they could or because they had to. Broken promises all around. The ‘rainmaker’ could not make it rain when alive, nor could he stop it from pouring down. Nothing new under the sun, alas. The only consolation I can find in the whole sordid affair is the fact that he is gone too, silent forever. ‘Migrated elsewhere’, his devotees might say. Only a dead body, I say, mortal remains that stay behind in Puttaparthi permanently, nothing but a shrivelled corpse, dried out like the crops outside his deserted ‘abode of peace’. Which does not help those poor beggers one bit, I know. Just me a little, in my comfortable western home, where water is never in short supply (except for last summer).

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The ‘inner God’ belief

Posted by robertpriddy on November 5, 2018

Of the many variants of religious belief, there are two main groupings: those which assert a god who is the unseen creator of the universe and is far above and beyond human experience or full comprehension, and those which assert that God is reachable through inner experience and who intimately suffuses every human being, though so far remaining largely beyond the consciousness of all but fully spiritually illumined persons.

Professor Richard Dawkins has given a quite thorough account of the weaknesses and redundancy of the conception and belief in God mainly considered as an external (creative) cause or force acting upon the universe and mankind. Though he casts doubt on theism as such, he has not confronted what I deem considerably more numinous and mind-twisting conceptions of God as the omnipresent inner motivator of the universe and mankind. Though this ‘inner’ or personal Christ is found in Christianity too, not least in its mysticism, these ideas of ‘inner divinity’ are already gaining prominence, both in so-called New Age religions and bizarre forms of supposed ‘spirituality’, but not least in India, from where it seems to have originated long ago.

This brand of pan-theism is complex and can employ the subtlest causistry, so that even highly educated people with good language analytical skills are very easily taken in by its convolutions. Various interpreters of Adi Shankara’s non-dual philosophy (Advaita ) – including New Age variants are ingenious (one good example is Sri Nisagardatta’s book ‘I Am That’). Meanwhile, a noted European exponent of a non-dual God conception was the metaphysician Baruch Spinoza. Witness also the Sathya Sai Baba movement – consisting in some millions of believers with organisations in over 170 countries of the world, a striking example of the popularity of this ‘God is within, I Am God, You are God, Everything is God’ conception as embraced by a whole series of India’s Prime Ministers, Presidents, High Chief Justices etc. The substitution of the ‘new spirituality’ for traditional forms of theism has well begun. Imported Eastern thought and its re-invigoration since the 1960s plus the consequences of psychedelic experimentation are particularly involved. It has also diverse vulgarized forms, (eg. belief in ‘Jedi power’ rather than any traditional deity).

The sophistication and explanatory complexity of such pantheistic theories of omnipresent divinity is wide-ranging, it addresses many deep issues about our supposed ‘true nature’, ‘solves’ philosophical teasers about mind and matter, and explains paranormal phenomena and/or reported extra-sensory powers of all kinds. Some variants show very considerable rational resources – though they remain chiefly mental and not demonstrable experimentally. All in all, they are seen to be speculative to a high degree, resting on assumptions that are not borne out to any degree by empirical evidence or science. Once one is able to penetrate the labyrinthine theological explanations to get a critical overview of the whole conception they are seen to be self-defeating – the ultimate in long-distance circular reasoning. Its winding theoretical dead-ends can, however, have serious consequences for a persons’ life, especially since the common religious requirement of total faith in the particular doctrine and its promises of release from all cares and suffering (if not now, then in the hereafter).

To exercise ‘spiritual practices’ is the be-all-and-end-all of this resurgent religiosity. Such practices include the simplest forms like constant repetition of the Name of God, of prayers, of mantras and other verbal or oral sounds – devotional singing included. One very popular version of a path to spiritual realization is the stringent Pollyanna-mysticism of ‘A Course in Miracles’). At a more evolved level we find the concentration on action as an expression of one’s inherent divine nature – offering up all one does to God and ensuring that one acts according to supposed ‘divine commandments’ of one tradition or another. The most sublimated form of these ‘spiritual practices’ are those of service to mankind (regarded as service to God) – that is, doing good work selflessly. The inherent purpose of all these forms of ‘spiritual practice’ (Hindu sadhana) is claimed to be the attainment of identity with the Divine – or, worded differently, realisation of one’s own inherent and true nature as God. (There are many difficulties with this concept, of course – such as whether it should be a part of God or God per se!). This mysticism and its impracticability is extremely difficult to penetrate, not least because the claim is that one must commit  totally to it for a very long time to achieve its fruits- There is, of course, no way one can prove that such fruits – release from all suffering, never-ending bliss, consciousness etc are possible or can be achieved at all.

It seems that the expected demise of the ‘Church empires’ – partly because of their hollowness in the face of science, dryness in respect of personal daily experience – they may be replaced in much of the world by a much more personal (hence plastic and/or chameleon) idea of God which not only allows independence of worship but a wide range of personalised experiences of the supposed ‘universal omnipresent God’ through ritual, mediumism, channelling and other form of alleged religiosity. We are witnessing the start of what looks like a similar reaction as that which occurred when Roman civilisation and learning crumbled before the huge wave of fanatical Christian ascetics, anchorites and their supporters, as described so poignantly by Gibbon.

History shows that the predominant idea of God In societies and cultures within the range of history known to us has been of one or more animistic, theistic or deistic entities… a spirit, demigod or incarnation. These arose no doubt from a need to explain what (or who) rules over the environment and humankind – to supplicate and placate the imagined powers ‘outside’ the observable world or physical universe.

One hopes for the demise of such unsustainable ideas and beliefs – particularly in the doctrines and dogmas of traditional organized religions – in the face of the ever-growing and all-pervading importance of science as both an explanatory and a practical instrument of mankind – however long that may take (and if our species survives etc.). The unprecedented opening of the world to communication interaction, however, is bringing the silent global majority of religious believers more and more into conflict with the advance of human knowledge and culture that was once thought to be inevitable. Perhaps the clashes of mainstream religious dogmas which must surely leads to doubts and disillusion within them will eventually clear the way for secular, humanistic and non-faith-based societies… it is obviously too early to say. The intermediate phase would seem to be the rise and spread of the pantheism of the ‘inner reality’ brand. The search for “self-realization” in this mystical sense is the alluring attempt to find “the true self” as the creative motivator of both ‘the mind’ (i.e. minds) and its products, in short Divinity. This does not exclude the theistic bias – namely, that God can simultaneously be believed to be ‘behind’ all that happens – what we experience as reality – acting directly or indirectly as its ultimate cause (i.e. through ‘internal creationism’, where spirit creates the illusion of matter – itself taken as but an illusive mental-spiritual product). This pantheism is even sometimes extended to evolutionism — as an evolution of reincarnating and evolving ‘souls’ passing through a series of separate (biologically evolving) bodily incarnations.

Further, according to mentalist theories, the universe is conceived as the self-creation of mind, not of matter. This implies a philosophy of ‘mentalism’ as opposed to ‘physicalism’, which is the basis of many Eastern religious streams and – though in considerably weaker versions – in Western philosophy and ‘mystical’ thought. This ‘inner spirituality’ can fulfil the same psychological, social and emotional needs that long caused society’s dependence on an external God. With mentalism, one can have one’s cake and eat it – for ‘God is everything and everyone, within and without’. While logically and otherwise wholly untenable, demonstrating this becomes very tricky in the detail.

Nonetheless, the difficulties of this pantheistic position are considerable. It makes God equivalent to all being – so one cannot distinguish anything or anyone from God, not can one distinguish God any more than one can distinguish energy per se. In fact, one could substitute the word ‘energy’ with ‘God’ and vice-versa… as some do. The obvious difference that springs to mind, however, is that the concept of ‘energy’ is so very thoroughly and precisely defined and demonstrated – not least through the Einsteinian and quantum theories… whereas the idea ‘God’ is totally non-pragmatic and non-utilitarian, without any distinguishable reference and ultimately nothing but an all-encompassing term of terminal vagueness.

Perhaps we thereby arrive at something meriting Bertrand Russell’s amusing description “a night where all cows are black”, or the amusing but undeniable tautology ‘Everything is Everything’. (Note: Advaita – a variant of philosophical ‘mentalism’ – holds that matter is a mind-created ‘illusion’ (Maya) which is actually emptiness, hence: “Everything is Nothing and Nothing is Everything” – Sathya Sai Baba)

See also a deconstruction of the Hindu core ‘theology’:-  Advaita: failed theory of unity/non-dualism

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