If we take Christianity as an example, the source experience is Jesus’ profound realization of divine relationship, that he was a ‘son of God’; and by following his path we too might find our own way into the same realization. But if you really want to build Jesus up, to “pedestal-ize” him, as Alan Watts put it, making Jesus the Son of God, not a son of God, his realization becomes something that shouldn’t be sought by such as we. It would be hubris to think anyone else could achieve the same experience, or worse, heresy. So, once we put Jesus on that pedestal, then we don’t actually want anybody to achieve the same thing. And if Christianity is not meant to link us back to that peak primary experience in which we learn we are actually children of God, then what is it?
AMITAI:And in the experience of learning that I am a child of God, I am also led into more universal frames of reference, which is dangerous to religious authority.
NETANEL: Very much so. And a religion that takes the source or peak experience off the table needs to offer a penultimate experience to its adherents. Now, the best one can do is to have some sort of unifying moment with Jesus himself, as opposed to God.
AMITAI:So now experiences are mediated.
NETANEL: Yes, the peak primary experience is then mediated. Unifying experiences are potentially dangerous to the religious power structure, so they will want to offer ‘safer’ primary experiences. At the upper end of safe primary experiences might be confirming visions and auditory experiences of Jesus himself, or of his mother, Mary. On the lower end, an inner testimony of the spirit that allows one to invest more faith in the religious structure—enough to say it works, but not enough to challenge any of its conventions.
AMITAI:How do we bypass the dysfunction and hierarchy of religions to engage in a primary experience of our own?
NETANEL: One doesn’t necessarily have to bypass religion at all. If it is functioning according to its true purpose, under the leadership of those who understand its function, it can serve a person very well. That is to say, if a religion is leaving a trail of breadcrumbs back to the source experience, or to experiences of depth, then there is no need to bypass anything.
But, whether it is functioning well or not, a person has always to take responsibility for their own spiritual path. Remember, you are relating to a social construct that doesn’t exist except in you! If you know that, then you know that what you do with that religion is most important.
In some ways, a religion is its magisterium, the body of associated teachings, traditions and technologies that have come down to us through the centuries. And each magisterium presents one with tools and structures that may be used to get somewhere. But one has to take responsibility for using the teachings and technologies available in these magisteria to achieve one’s goals. And one’s success will depend largely on one’s own integrity, on one’s own desires and potentials.
The Teacher-Student Relationship
AMITAI: What are the actions one would take responsibility for?
NETANEL: Prayer, ritual, study. We’re the active ingredient in the relationship with that which the magisterium brings down to us.
AMITAI: What is the litmus test for engaging one’s spiritual path with integrity? How do we know if we’re lining up with our own integrity? How do we know if our primary experiences are trustworthy?
NETANEL: Well, often we don’t. Often we’re in the dark in our own lives until some situation causes us to realize that we’re not doing something according to our own integrity. It has to be a realization. If we didn’t fumble around in the dark for a while, we’d never have an appreciation for the clarity that comes from the light. The preliminary ignorance is critical to creating a powerful realization. Even so, we’re not always very reliable about knowing whether we’re acting with integrity. For this reason—because we’re so liable to error, and so capable of fooling ourselves about our own motivations—we often need the guidance of a spiritual mentor.
The spiritual mentor or guide is meant to challenge you, to be objective, experienced, mature and intuitive enough, to be able to note when you are acting with integrity or not, to know when you are not challenging yourself, to notice when your excuses seem all too convenient.
AMITAI: How do we know if a guide is qualified and trustworthy enough to help us maintain our integrity?
NETANEL: In the same way trust and understanding are built in any relationship—over time, and through situations that test the relationship. It’s said that Swami Vivekananda, the great disciple of Ramakrishna Paramahamsa, tested his master for twelve years! Apparently Vivekananda had lingering doubts—he was a rational-scientific type—and yet, knew he was getting something good enough to merit staying in Ramakrishna’s orbit through all of those years.
We have to build a kind of inner testimony about the relationship: Do we come away from encounters enhanced or diminished? Are we being helped to integrate our qualities in a way that is more holistic, or are we being divided against ourselves? Are we being encouraged to put the guide on a pedestal, or is the guide working to empower and liberate us from such dependencies? These are questions to ask and things to watch. Once again, we have to take responsibility for our own spiritual paths. If we seem to be ceding responsibility for them to a teacher, or that teacher seems to be taking over that responsibility, there’s a question about the relationship there. It’s not necessarily, “Ah-ha! I see your evil plan now!” But we do have to watch out and be aware of how things are unfolding over time. Sometimes a spiritual guide has to turn a situation on its head to illustrate something, but there are also some pretty clear lines that one should be careful of crossing: there are few, if any, situations when a sexual relationship is appropriate between a teacher and student; and the consequences of giving or receiving extraordinary monetary gifts should be carefully considered.
And these cautions run both ways; it is not just the abuse of power that we have to consider. Sometimes students who are wealthy try to ‘buy’ spirituality and access to a teacher, or try to use their control of the purse strings as a means of avoiding being challenged. Likewise, some students who are attracted to the charisma of teacher mistakenly see sexual partnership as a quick route to having all that they want.
AMITAI: Interesting, the temptation to offer one’s body as a substitute for one’s soul.
NETANEL: Charisma is magnetic and draws people naturally. Unfortunately, some tend to think that they can go right to the center of the magnetism and have it for themselves.
The Problems of Modern Spirituality
AMITAI: What foundations need to be laid for a healthy spirituality in the future?
NETANEL: I really feel like the success-model of marketable spirituality we see everywhere today, where spiritual teachers are marketed like self-help gurus or contemporary celebrities, is antithetical to a deeply holistic and healthy spirituality, both for the teachers, and for those who look to them for guidance. The model—built as it is on Western consumerist notions of convenience, and ideas of extraordinary success—is distinctly unhelpful for doing anything meant to reduce the size of the ego to manageable proportions, or to fit one for service to God. In fact, it tends to have precisely the opposite effect.
Recently, someone sent me a quote from the Dalai Lama questioning these success-oriented values. He said something to this effect, “The world doesn’t need more successful people; it needs more peacemakers, healers and lovers of all kinds.”