Lord of Light

Lord of Light is an epic science fiction/fantasy novel by Roger Zelazny. Awarded the 1968 Hugo Award for Best Novel, and nominated for a Nebula Award in the same category, it tells of a rebellion on a planet whose original settlers, equipped with powerful abilities and advanced technology, keep most of society at a very primitive level, and rule the world as "gods" based upon the Hindu pantheon. They completely control the technology of re-incarnation which provides the opportunity for near-immortality for most people, but not always in such forms as they themselves would chose, and the rebellious are often re-incarnated in animal form. "Sam", who is known by many names, one of the most powerful of "The First" sets out to change this situation.

ONE

• It is said that fifty-three years after his liberation he returned from the Golden Cloud, to take up once again the gauntlet of Heaven, to oppose the Order of Life and the gods who ordained it so. His followers had prayed for his return, though their prayers were sin. Prayer should not trouble one who has gone on to Nirvana, no matter what the circumstances of his going. The wearers of the saffron robe prayed, however, that He of the Sword, Manjusri, should come again among them, The Boddhisatva is said to have heard...
  • Chapter introduction

• His followers called him Mahasamatman and said he was a god. He preferred to drop the Maha- and the -atman, and called himself Sam. He never claimed to be a god. But then, he never claimed not to be a god. Circumstances being what they were, neither admission could be of any benefit. Silence, though, could.
  • Opening words.

• It was in the days of the rains that their prayers went up, not from the fingering of knotted prayer cords or the spinning of prayer wheels, but from the great pray-machine in the monastery of Ratri, goddess of the Night.

• Despite his fall from favor, Yama was still deemed mightiest of the artificers, though it was not doubted that the Gods of the City would have him to die the real death were they to learn of the pray-machine. For that matter, though, it was not doubted that they would have him to die the real death without the excuse of the pray-machine, also, were he to come into their custody. How he would settle this matter with the Lords of Karma was his own affair, though none doubted that when the time came he would find a way.

• "Your prayers and your curses come to the same. Lord Yama," commented the ape. "That is to say, nothing."
  "It has taken you seventeen incarnations to arrive at this truth?" said Yama. "I can see then why you are still doing time as an ape."

• Not by the normal course of events shall we be restored or matters settled, Tak of the Bright Spear. We must beat our own path.
  • Ratri to Tak

• Sam was the greatest charlatan in the memory of god or man. He was also the worthiest opponent Trimurti ever faced.
  • Ratri to Tak

• I have many names, and none of them matter.
  • Sam in a sermon to his followers.

• Names are not important... To speak is to name names, but to speak is not important. A thing happens once that has never happened before. Seeing it, a man looks upon reality. He cannot tell others what he has seen. Others wish to know, however, so they question him saying, 'What is it like, this thing you have seen?' So he tries to tell them. Perhaps he has seen the very first fire in the world. He tells them, 'It is red, like a poppy, but through it dance other colors. It has no form, like water, flowing everywhere. It is warm, like the sun of summer, only warmer. It exists for a time upon a piece of wood, and then the wood is gone, as though it were eaten, leaving behind that which is black and can be sifted like sand. When the wood is gone, it too is gone.' Therefore, the hearers must think reality is like a poppy, like water, like the sun, like that which eats and excretes. They think it is like to anything that they are told it is like by the man who has known it. But they have not looked upon fire. They cannot really know it. They can only know of it. But fire comes again into the world, many times. More men look upon fire. After a time, fire is as common as grass and clouds and the air they breathe. They see that, while it is like a poppy, it is not a poppy, while it is like water, it is not water, while it is like the sun, it is not the sun, and while it is like that which eats and passes wastes, it is not that which eats and passes wastes, but something different from each of these apart or all of these together. So they look upon this new thing and they make a new word to call it. They call it 'fire.'
  "If they come upon one who still has not seen it and they speak to him of fire, he does not know what they mean. So they, in turn, fall back upon telling him what fire is like. 'As they do so, they know from their own experience that what they are telling him is not the truth, but only a part of it. They know that this man will never know reality from their words, though all the words in the world are theirs to use. He must look upon the fire, smell of it, warm his hands by it, stare into its heart, or remain forever ignorant. Therefore, 'fire' does not matter, 'earth' and 'air' and 'water' do not matter. 'I' do not matter. No word matters. But man forgets reality and remembers words. The more words he remembers, the cleverer do his fellows esteem him. He looks upon the great transformations of the world, but he does not see them as they were seen when man looked upon reality for the first time. Their names come to his lips and he smiles as he tastes them, thinking he knows them in the naming. The thing that has never happened before is still happening. It is still a miracle. The great burning blossom squats, flowing, upon the limb of the world, excreting the ash of the world, and being none of these things I have named and at the same time all of them, and this is reality — the Nameless.
  • Sam to his followers.

• I charge you — forget the names you bear, forget the words I speak as soon as they are uttered. Look, rather, upon the Nameless within yourselves, which arises as I address it. It hearkens not to my words, but to the reality within me, of which it is part. This is the atman, which hears me rather than my words. All else is unreal. To define is to lose. The essence of all things is the Nameless. The Nameless is unknowable, mightier even than Brahma. Things pass, but the essence remains. You sit, therefore, in the midst of a dream. "Essence dreams it a dream of form. Forms pass, but the essence remains, dreaming new dreams. Man names these dreams and thinks to have captured the essence, not knowing that he invokes the unreal. These stones, these walls, these bodies you see seated about you are poppies and water and the sun. They are the dreams of the Nameless. They are fire, if you like.
  • Sam to his followers.

• Occasionally, there may come a dreamer who is aware that he is dreaming. He may control something of the dream-stuff, bending it to his will, or he may awaken into greater self-knowledge. If he chooses the path of self-knowledge, his glory is great and he shall be for all ages like unto a star. If he chooses instead the way of the Tantras, combining Samsara and Nirvana, comprehending the world and continuing to live in it, this one is mighty among dreamers.
  • Sam to his followers.

• To dwell within Samsara, however, is to be subject to the works of those who are mighty among dreamers. If they be mighty for good, it is a golden time. If they be mighty for ill, it is a time of darkness. The dream may turn to nightmare.
  • Sam to his followers.

• This night the Lord of Illusion passed among you — Mara, mighty among dreamers — mighty for ill. He did come upon another who may work with the stuff of dreams in a different way. He did meet with Dharma, who may expel a dreamer from his dream. They did struggle, and the Lord Mara is no more.
  • Sam to his followers, regarding the battle they had witnessed between Mara and Yama.

• To struggle against the dreamers who dream ugliness, be they men or gods, cannot but be the will of the Nameless. This struggle will also bear suffering, and so one's karmic burden will be lightened thereby, just as it would be by enduring the ugliness; but this suffering is productive of a higher end in the light of the eternal values of which the sages so often speak.
  • Sam to his followers.

• "For a spur of the moment thing, you came up with a fairly engaging sermon."
  "Thanks."
  "Do you really believe what you preached?"
  Sam laughed. "I'm very gullible when it comes to my own words. I believe everything I say, though I know I'm a liar."
  • Yama and Sam

• I just wanted to try another line on the audience. It is difficult to stir rebellion among those to whom all things are good. There is no room for evil in their minds, despite the fact that they suffer it constantly. The slave upon the rack who knows that he will be born again — perhaps as a fat merchant — if he suffers willingly — his outlook is not the same as that of a man with but one life to live. He can bear anything, knowing that great as his present pain may be, his future pleasure will rise higher. If such a one does not choose to believe in good or evil, perhaps then beauty and ugliness can be made to serve him as well. Only the names have been changed.
  • Sam to Yama

• "Yama thinks the Golden Cloud to have changed you."
  "Perhaps it has."
  "He believes it to have softened you, weakened you. You have always posed as a mystic, but now he believes you have become one — to your own undoing, to our undoing."
  He shook his head, turned around. But he did not see her. Stood she there invisible, or had she withdrawn? He spoke softly and without inflection:
  "I shall tear these stars from out the heavens," he stated, "and hurl them in the faces of the gods, if this be necessary. I shall blaspheme in every Temple throughout the land. I shall take lives as a fisherman takes fish, by the net, if this be necessary. I shall mount me again up to the Celestial City, though every step be a flame or a naked sword and the way be guarded by tigers. One day will the gods look down from Heaven and see me upon the stair, bringing them the gift they fear most. That day will the new Yuga begin.
  • Ratri and Sam

TWO

• He played tune after forbidden tune, and the professional musicians put professional expressions of scorn upon their faces; but neneath the table several feet were tapping in slow time with the music.
  • On a musician who had been instructed by Sam to play The Blue Danube.

THREE

It is said that, when the Teacher appeared, those of all castes went to hear his teachings, as well as animals, gods and an occasional saint, to come away improved and uplifted. It was generally conceded that he had received enlightenment, except by those who believed him to be a fraud, sinner, criminal or practical joker. These latter ones were not all to be numbered as his enemies; but, on the other hand, not all of those improved and uplifted could be counted as his friends and supporters. His followers called him Mahasamatman and some said he was a god. So, after it was seen that he had been accepted as a teacher, was looked upon with respect, had many of the wealthy numbered as his supporters and had gained a reputation reaching far across the land, he was referred to as Tathagatha, meaning He Who Has Achieved. It must be noted that while the goddess Kali (sometimes known as Durga in her softer moments) never voiced a formal opinion as to his buddhahood, she did render him the singular honor of dispatching her holy executioner to pay him her tribute, rather than a mere hired assassin....

• The Buddha, looking imperturbbable, returned his attention to the drama. A monk seated nearby noticed he was tapping his fingers on the ground, and he decided that the Enlightened One must be keeping time with the drumbeats, for it was common knowledge that he was above such things as impatience.

• "You may not have this man, oh Death," said the Master of the North, "for he belongs to the world, and we of the world will defend him."

FOUR

• It is told how the Lord of Light descended into the Well of the Demons, to make there a bargain with the chief of the Rakasha. He dealt in good faith, but the Rakasha are the Rakasha. That is to say, they are malefic creatures, possessed of great powers, life-span and the ability to assume nearly any shape. The Rakasha are almost indestructible. Their chiefest lack is a true body; their chiefest virtue, their honor toward their gambling debts. That the Lord of Light went to Hellwell at all serves to show that perhaps he was somewhat distraught concerning the state of the world...

• Hellwell lies at the top of the world and it leads down to its roots.
  It is probably as old as the world itself; and if it is not, it should be, because it looks as if it were.
  • Describing the prison of the demons (The Rakasha, the planet's native energy-beings)..

• There is a huge, burnished metal door, erected by the First, that is heavy as sin, three times the height of a man and half that distance in width. It is a full cubit thick and bears a head-sized ring of brass, a complicated pressure-plate lock and an inscription that reads, roughly, "Go away. This is not a place to be. If you do try to enter here, you will fail and also be cursed. If somehow you succeed, then do not complain that you entered unwarned, nor bother us with your deathbed prayers." Signed, "The Gods."
  • Describing the sealed entrance of Hellwell

• Very few feet have ever trod the trail that leads to Hellwell. Of those who visited, most came only to look, to see whether the great door really existed; and when they returned home and told of having seen it, they were generally mocked.

• Think not, oh Siddhartha, that because you wear a different body you go now unrecognized. I look upon the flows of energy which are your real being — not the flesh that masks them.
  • Taraka to Sam

• A facility with oaths is not the most reassuring quality in a bargainer. And your strength is also your weakness in any bargaining at all. You are so strong as to be unable to grant to another the power to control you. You have no gods to swear by. The only thing you will honor is a gambling debt, and there are no grounds for gaming here.
  • Sam to Taraka

• "It is a difficult problem," said Taraka. "I should give anything I have to be free — but then, all that I have is power — pure power, in essence uncommittable. A greater force might subdue it, but that is not the answer. I do not really know how to give you satisfactory assurance that my promise will be kept. If I were you, I certainly would not trust me."
  • Taraka to Sam

• "What is your power, Siddhartha? How do you do what you do?" it asked him.
  "Call it electrodirection," said the other, "mind over energy. It is as good a term as any. But whatever you call it, do not seek to cross it again. I can kill you with it, though no weapon formed of matter may be laid upon you. Go now!"
  • Taraka and Sam after Sam has released Taraka.

• "I came to Hellwell, the wrath of the gods swarming and buzzing at my back. Now sixty-six demons are loose in the world. Very soon, your presence will be felt. The gods will know who has done this thing, and they will take steps against us. The element of surprise will be lost."
  "We fought the gods in the days of old . . ."
  "And these are not the days of old, Taraka. The gods are stronger now, much stronger. Long have you been bound, and their might has grown over the ages. Even if you command the first army of Rakasha in history, and backing them in battle I raise me up a mighty army of men — even then, will the final result be a thing uncertain. To delay now is to throw everything away."
  • Sam trying to convince Taraka not to delay in preparing for battle against the gods.

FIVE

• From Hellwell to Heaven he went, there to commune with the gods. The Celestial City holds many mysteries, including some of the keys to his own past. Not all that transpired during the time he dwelled there is known. It is known, however, that he petitioned the gods on behalf of the world, obtaining the sympathy of some, the enmity of others. Had he chosen to betray humanity and accept the proffers of the gods, it is said by some that he might have dwelled forever as a Lord of the City and not have met his death beneath the claws of the phantom cats of Kaniburrha...

• "You fertility deities are worse than Marxists," he said. "You think that's all that goes on between people. We were just friends for a time, but she is too hard on her friends and so loses them."
  • Rudra about Kali, to Murugan

• "Are you not Maitreya, Lord of Light, for whom the world has waited, lo, these many years — he whose coming I prophesyed long ago in a poem?"
  "No, my name is Sam," he replied, "and I am about to depart the world, not enter into it. Who are you?"
  "I am a bird who was once a poet. All morning have I flown, since the yawp of Garuda opened the day. I was flying about the ways of Heaven looking for Lord Rudra, hoping to befoul him with my droppings, when I felt the power of a weird come over the land. I have flown far, and I have seen many things, Lord of Light"

• I have seen all-colored Mara atop the spire of the highest tower, and I have felt the power of the weird he lays — for I have seen the phantom cats troubled within the wood, then hurrying in this direction. I have seen the tears of a man and of a woman. I have heard the laughter of a goddess. I have seen a bright spear uplifted against the morning, and I have heard an oath spoken. I have seen the Lord of Light at last, of whom I wrote, long ago:

Always dying, never dead;
Ever ending, never ended;
Loathed in darkness,
Clothed in light,
He comes, to end a world,
As morning ends the night.

These lines were writ
By Morgan, free,
Who shall, the day he dies,
See this prophecy."

The bird ruffled his feathers then and was still.
"I am pleased, bird, that you have had a chance to see many things," said Sam, "and that within the fiction of your metaphor you have achieved a certain satisfaction. Unfortunately, poetic truth differs considerably from that which surrounds most of the business of life."
"Hail, Lord of Light!" said the bird, and sprang into the air. As he rose, he was pierced through by an arrow shot from a nearby window by one who hated jackbirds.
Sam hurried on.

SIX

• During the time that followed the death of Brahma, there came upon the Celestial City a period of turmoil. Several among the gods were even expelled from Heaven. It was a time when just about everyone feared being considered an Accelerationist; and, as fate would have it, at some point or other during this period, just about everyone was considered an Accelerationist. Though Great-Souled Sam was dead, his spirit was said to live on, mocking. Then, in the days of disaffection and intrigue that led up to the Great Battle, it was rumored that more than his spirit might have lived on.

• Death is mighty, and is no one's friend.

SEVEN

• Another name by which he is sometimes called is Maitreya, meaning Lord of Light. After his return from the Golden Cloud, he journeyed to the Palace of Kama at Khaipur, where he planned and built his strength against the Day of the Yuga. A sage once said that one never sees the Day of the Yuga, but only knows it when it is past. For it dawns like any other day and passes in the same wise, recapitulating the history of the world.

• Of all creatures, only the Binder had bested the Lord of Hellwell. Then the gods had come to challenge his power. They had been puny in the early days, struggling to discipline their mutant powers with drugs, hypnosis, meditation, neurosurgery — forging them into Attributes — and across the ages, those powers had grown. Four of them had entered Hellwell, only four, and his legions had not been able to repel them. The one called Shiva was strong, but the Binder had later slain him. This was as it should be, for Taraka recognized the Binder as a peer.

• Time like an ocean, space like its water, Sam in the middle, standing, decided.

• Taraka screamed as Siddhartha rode toward him upon a white horse, the air crackling and smelling of ozone:
  "No, Binder! Hold your power! My death belongs to Yama . . ."
  "Oh foolish demon!" said Sam. "It need not have been..."

• "You? You rose again?"
  "It doesn't count," said Sam. "I didn't do it the hard way."
  Tears filled the Black One's eyes. "It means you'll win, though," he gasped. "I can't understand why He permitted it..."
  • Sam and Renfrew (Nirriti)

• I shall return to being a man, and I shall let the people keep the Buddha who is in their hearts. Whatever the source, the message was pure, believe me. That is the only reason it took root and grew.

• Death and Light are everywhere, always, and they begin, end, strive, attend, into and upon the Dream of the Nameless that is the world, burning words within Samsara, perhaps to create a thing of beauty.

Quotes about Lord of Light

• I was pleased to get a copy of Roger Zelazny's novel Lord of Light the other day. It's one of my favourite books (I think the first thing author Steve Brust ever said to me was "Let's have an argument. Roger Zelazny's Lord of Light is the best book anyone's ever written." "Ah," I said, "If you make it best SF book of the 1960s, I'll go along with it." "Oh. Fair enough." It was the first of a long line of failed arguments.) It's got a blurb from me on it, which I hope sells many copies.
  • Neil Gaiman in Neil Gaiman's Journal (29 May 2004)

• Tricky and brilliant and heartfelt and dangerous.
  • Neil Gaiman, blurb on the cover of the 2004 edition of Lord of Light.

• It's fantasy, or it's science fiction, or it's a retelling of the tales of the Hindu gods, as they encounter Mahasamatman, who may be Buddha and may just be a guy called Sam. It's a book I reread every few decades, and love.
  • "Neil Gaiman's 10 Mythic Fantasy Books to Read" at Amazon.com

• While few of the characters have much depth, they manage to be both human and, when they take on their Aspects and wield their Attributes, embodiments of fundamental forces. Sam himself is a crotchety old-timer and a con-man and a trickster — but also an embodiment of military prowess and defiance against odds. ... Myth and religion never actually break free from the scientific scaffolding, but they manage to make it irrelevant — one could almost consider Lord of Light a demonstration that their symbolic power does not rest on their metaphysical claims. ... Somehow all the disparate components of Lord of Light — humour and epic, science and religion, action and philosophy — come together in a successful novel. The result is my favourite Zelazny work and indeed one of my favourite science fiction novels of all time. Though it won the Hugo award in 1968, it has I think been relatively neglected; it can bear comparison with the much better known Dune (and there are parallels with Herbert's use of Sufism in that work).
  • Danny Yee at Danny Yee's Book Reviews