They Only Come Out at Night (12.22.11)
We must follow this star without reserve, for "a whole world is at stake," the resurrected world of our interior being. UF cites the example of Jung, with whom I have some problems, but who nevertheless, it is true, followed his star "all his life, and followed the 'star' alone." He was no slithering Deepak, that's for sure. It's just that he ultimately confused his star with the sun, but we won't get into that.
The point is, the star should lead to the sun, not be an end in itself, for then you are dealing with narcissism or idol worship. For example, in the case of the three mages from the east, the star led them to Jesus. They did not worship the star, nor did they presumably elevate themselves for being such fantastic astrologers and open up a psychic shoppe on Melrose.
In fact, UF agrees that he is not personally satisfied with the results of Jung's work, but that his method had much in common with the way of the Raccoon, in that it partook of "concentration without effort" (i.e., playful free association), "interpretation of dreams and spontaneous fantasy," cooperation between "the fertilizing sphere (outside of and beyond the normal consciousness) and fertilized consciousness," "the amplification of immediate data from the manifestation of the unconsciousness by means of alchemy, myths, and mysteries belonging to mankind's historical past," using the unconscious (I would say "supraconscious," or just vertical consciousness) "as guide and master," and most importantly, "not identifying oneself with the superhuman forces of the archetypes -- not allowing them to take possession of the individual consciousness (so that the latter does not become a victim of inflation."
That paragraph was a mythful to digest, but I think that you could reduce it to the idea of sincerely playing in that expanding transitional space between O and (n), but with the fixed archetypes of tradition, which are not arbitrary or accidental, but as objective as the night time sky. Nevertheless, each person necessarily has a slightly different view of them.
Interestingly, UF also cites Teilhard de Chardin as someone who was unwaveringly faithful to his star, even while remaining faithful to the Church. I say "interesting," because Teilhard was one the the stars I followed in writing my book. As I have mentioned before, I kept a photo of him (and a few others) over my desk, very much like a star above my head.
And it wasn't that I literally wanted to follow Teilhard or his star, but his example of someone who faithfully pursued his star wherever it led him, despite the consequences (which in his case were quite painful -- cf his biography; The Phenomenon of Man could not be published in his lifetime. In my case, the only consequence was a book that will not sell in my lifetime).
Mainly, I wanted his breadth of vision, which was truly cosmic in its scope -- both in time and space, both interior and exterior. See if this sounds familiar: Teilhard "followed the 'star' on a long voyage: through the paths of the universal evolution of the world throughout millions of years. What did he do, properly speaking? He showed the 'star' above the universal evolution of the world, in a way that the latter 'is seen to be knit together and convulsed by a vast movement of convergence... at the term of which we can distinguish a supreme focus of personalizing personality." In short, Teilhard recognoused the star above mere Darwinian evolution, demonstrating how science and religion are fully compatible -- which they obviously must be.
In a way, the pursuit of my star was completely self-interested, in that I wanted to know how this vast universe resulted in... Bob. Not just me per se, but the very possibility of a me, or what Teilhard refers to above as the "personalizing personality," by which he means an area of increasingly complex and centrated subjectivity.
What I really wanted to understand was the how the expanding human subject fits into the whole existentialada, and in just what kind of cosmos is such a bizarre development as me possible? I focused on that mystery with all the passion I could muster, which threw off the sparks that resulted in the book. Whatever else the book is -- appearances to the contrary notwithstanding -- it is also a very personal "journal" that chronicles my attempt to bring together all the loose threads of my life. I am fully aware of the fact that someone else would do it differently, even though I am always aiming at a "universal" solution.
Of course I would like my ideas to be universal, but even if they were, it would nevertheless be necessary for each person to write their own book -- to perhaps use me as I used Teilhard, as a kind of inspiration -- a minor star, but certainly not the sun. I made reference to this at the outset of the book, on page 23, with the idea that we must all compose a symphony out of the fragments of our life, and no one's fragments are identical. It is even a kind of "metabolism" that results in the growth of a nonlocal body -- which is none other than the form of your soul.
But that is what we are after: ultimate coherence of inner and outer, time and eternity, spirit and matter, faith and reason, intelligence and wisdom, science and religion, for that constitutes peace. And one way or the other, that coherence can only come from the top. Any alternative is a non-starer. Or maybe a "twin" persecutory and vengeful flaming star that haunts and pursues you into the dust.