The sietch at the desert's rim Was Liet's, was Kynes's, Was Stilgar's, was Muad'Dib's And, once more, was Stilgar's. The Naibs one by one sleep in the sand, But the sietch endures.
The universe is just there; that's the only way a Fedaykin can view it and remain the master of his senses. The universe neither threatens nor promises. It holds things beyond our sway: the fall of a meteor, the eruption of a spiceblow, growing old and dying. These are the realities of this universe and they must be faced regardless of how you feel about them. You cannot fend off such realities with words. They will come at you in their own wordless way and then, then you will understand what is meant by "life and death." Understanding this, you will be filled with joy.
Fremen speech implies great concision, a precise sense of expression. It is immersed in the illusion of absolutes. Its assumptions are a fertile ground for absolutist religions. Furthermore, Fremen are fond of moralizing. They confront the terrifying instability of all things with institutionalized statements. They say: "We know there is no summa of all attainable knowledge; that is the preserve of God. But whatever men can learn, men can contain." Out of this knife-edged approach to the universe they carve a fantastic belief in signs and omens and in their own destiny. This is an origin of their Kralizec legend: the war at the end of the universe.
I hear the wind blowing across the desert and I see the moons of a winter night rising like great ships in the void. To them I make my vow: I will be resolute and make an art of government; I will balance my inherited past and become a perfect storehouse of my relic memories. And I will be known for kindliness more than for knowledge. My face will shine down the corridors of time for as long as humans exist.
It is said of Muad'Dib that once when he saw a weed trying to grow between two rocks, he moved one of the rocks. Later, when the weed was seen to be flourishing, he covered it with the remaining rock. "That was its fate," he explained.
Fremen were the first humans to develop a conscious/unconscious symbology through which to experience the movements and relationships of their planetary system. They were the first people anywhere to express climate in terms of a semi-mathematic language whose written symbols embody (and internalize) the external relationships. The language itself was part of the system it described. Its written form carried the shape of what it described. The intimate local knowledge of what was available to support life was implicit in this development. One can measure the extent of this language/system interaction by the fact that Fremen accepted themselves as foraging and browsing animals.
Either we abandon the long-honored Theory of Relativity, or we cease to believe that we can engage in continued accurate prediction of the future. Indeed, knowing the future raises a host of questions which cannot be answered under conventional assumptions unless one first projects an Observer outside of Time and, second, nullifies all movement. If you accept the Theory of Relativity, it can be shown that Time and the Observer must stand still in relationship to each or inaccuracies will intervene. This would seem to say that it is impossible to engage in accurate prediction of the future. How, then, do we explain the continued seeking after this visionary goal by respected scientists? How, then, do we explain Muad'Dib?
The future of prescience cannot always be locked into the rules of the past. The threads of existence tangle according to many unknown laws. Prescient future insists on its own rules. It will not conform to the ordering of the Zensunni nor to the ordering of science. Prescience builds a relative integrity. It demands the work of this instant, always warning that you cannot weave every thread into the fabric of the past.
In all major socializing forces you will find an underlying movement to gain and maintain power through the use of words. From witch doctor to priest to bureaucrat it is all the same. A governed populace must be conditioned to accept power-words as actual things, to confuse the symbolized system with the tangible universe. In the maintenance of such a power structure, certain symbols are kept out of the reach of common understanding -- symbols such as those dealing with economic manipulation or those which define the local interpretation of sanity. Symbol-secrecy of this form leads to the development of fragmented sublanguages, each being a signal that its users are accumulating some form of power. With this insight into a power process, our Imperial Security Force must be ever alert to the formation of sub-languages.
And he saw a vision of armor. The armor was not his own skin; it was stronger than plasteel. Nothing penetrated his armor -- not knife or poison or sand, not the dust of the desert or its desiccating heat. In his right hand he carried the power to make the Coriolis storm, to shake the earth and erode it into nothing. His eyes were fixed upon the Golden Path and in his left hand he carried the scepter of absolute mastery. And beyond the Golden Path, his eyes looked into eternity which he knew to be the food of his soul and of his everlasting flesh.
The one-eyed view of our universe says you must not look far afield for problems. Such problems may never arrive. Instead, tend to the wolf within your fences. The packs ranging outside may not even exist.
I will not argue with the Fremen claims that they are divinely inspired to transmit a religious revelation, it is their concurrent claim to ideological revelation which inspires me to shower them with derision. Of course, they make the dual claim in the hope that it will strengthen their mandarinate and help them to endure in a universe which finds them increasingly oppressive. It is in the name of all those oppressed people that I warn the Fremen: short-term expediency always fails in the long term.
There exist obvious higher-order influences in any planetary system. This is often demonstrated by introducing terraform life onto newly discovered planets. In all such cases, the life in similar zones develops striking similarities of adaptive form. This form signifies much more than shape; it connotes a survival organization and a relationship of such organizations. The human quest for this interdependent order and our niche within it represents a profound necessity. The quest can, however, be perverted into a conservative grip on sameness. This has always proved deadly for the entire system.
This is the fallacy of power: ultimately it is effective only in an absolute, a limited universe. But the basic lesson of our relativistic universe is that things change. Any power must always meet a greater power. Paul Muad'Dib taught this lesson to the Sardaukar on the Plains of Arrakeen. His descendants have yet to learn the lesson for themselves
You will learn the integrated communication methods as you complete the next step in your mentat education. This is a gestalten function which will overlay data paths in your awareness, resolving complexities and masses of input from the mentat index-catalogue techniques which you already have mastered. Your initial problem will be the breaking tensions arising from the divergent assembly of minutiae/data on specialized subjects. Be warned. Without mentat overlay integration, you can be immersed in the Babel Problem, which is the label we give to the omnipresent dangers of achieving wrong combinations from accurate information.
Thou didst divide the sand by thy strength; Thou breakest the heads of the dragons in the desert. Yea, I behold thee as a beast coming up from the dunes; thou hast the two horns of the lamb, but thou speakest as the dragon.
The Fremen must return to his original faith, to his genius in forming human communities; he must return to the past, where that lesson of survival was learned in the struggle with Arrakis. The only business of the Fremen should be that of opening his soul to the inner teachings. The worlds of the Imperium, the Landsraad and the CHOAM Confederacy have no message to give him. They will only rob him of his soul.
As with so many other religions, Muad'Dib's Golden Elixir of Life degenerated into external wizardry. Its mystical signs became mere symbols for deeper psychological processes, and those processes, of course, ran wild. What they needed was a living god, and they didn't have one, a situation which Muad'Dib's son has corrected.
The assumption that humans exist within an essentially impermanent universe, taken as an operational precept, demands that the intellect become a totally aware balancing instrument. But the intellect cannot react thus without involving the entire organism. Such an organism may be recognized by its burning, driving behavior. And thus it is with a society treated as organism. But here we encounter an old inertia. Societies move to the goading of ancient, reactive impulses. They demand permanence. Any attempt to display the universe of impermanence arouses rejection patterns, fear, anger, and despair. Then how do we explain the acceptance of prescience? Simply: the giver of prescient visions, because he speaks of an absolute (permanent) realization, may be greeted with joy by humankind even while predicting the most dire events.
The life of a single human, as the life of a family or an entire people, persists as memory. My people must come to see this as part of their maturing process. They are people as organism, and in this persistent memory they store more and more experiences in a subliminal reservoir. Humankind hopes to call upon this material if it is needed for a changing universe. But much that is stored can be lost in that chance play of accident which we call "fate." Much may not be integrated into evolutionary relationships, and thus may not be evaluated and keyed into activity by those ongoing environmental changes which inflict themselves upon flesh. The species can forget! This is the special value of the Kwisatz Haderach which the Bene Gesserits never suspected: the Kwisatz Haderach cannot forget.
Atrocity is recognized as such by victim and perpetrator alike, by all who learn about it at whatever remove. Atrocity has no excuses, no mitigating argument. Atrocity never balances or rectifies the past. Atrocity merely arms the future for more atrocity. It is self-perpetuating upon itself -- a barbarous form of incest. Whoever commits atrocity also commits those future atrocities thus bred.
These are illusions of popular history which a successful religion must promote: Evil men never prosper; only the brave deserve the fair; honesty is the best policy; actions speak louder than words; virtue always triumphs; a good deed is its own reward; any bad human can be reformed; religious talismans protect one from demon possession; only females understand the ancient mysteries; the rich are doomed to unhappiness . . .
This was Muad'Dib's achievement: He saw the subliminal reservoir of each individual as an unconscious bank of memories going back to the primal cell of our common genesis. Each of us, he said, can measure out his distance from that common origin. Seeing this and telling of it, he made the audacious leap of decision. Muad'Dib set himself the task of integrating genetic memory into ongoing evaluation. Thus did he break through Time's veils, making a single thing of the future and the past. That was Muad'Dib's creation embodied in his son and his daughter.
A sophisticated human can become primitive. What this really means is that the human's way of life changes. Old values change, become linked to the landscape with its plants and animals. This new existence requires a working knowledge of those multiplex and cross-linked events usually referred to as nature. It requires a measure of respect for the inertial power within such natural systems. When a human gains this working knowledge and respect, that is called "being primitive." The converse, of course, is equally true: the primitive can become sophisticated, but not without accepting dreadful psychological damage.
Muad'Dib's teachings have become the playground of scholastics, of the superstitious and the corrupt. He taught a balanced way of life, a philosophy with which a human can meet problems arising from an ever-changing universe. He said humankind is still evolving, in a process which will never end. He said this evolution moves on changing principles which are known only to eternity. How can corrupted reasoning play with such an essence?
CHALLENGE: "Have you seen The Preacher?" RESPONSE: "I have seen a sandworm." CHALLENGE: "What about that sandworm?" RESPONSE: "It gives us the air we breathe." CHALLENGE: "Then why do we destroy its land?" RESPONSE: "Because Shai-Hulud [sandworm deified] orders it."
It is commonly reported, my dear Georad, that there exists great natural virtue in the melange experience. Perhaps this is true. There remain within me, however, profound doubts that every use of melange always brings virtue. It seems that certain persons have corrupted the use of melange in defiance of God. In the words of the Ecumenon, they have disfigured the soul. They skim the surface of melange and believe thereby to attain grace. They deride their fellows, do great harm to godliness, and they distort the meaning of this abundant gift maliciously, surely a mutilation beyond the power of man to restore. To be truly at one with the virtue of the spice, uncorrupted in all ways, full of goodly honor, a man must permit his deeds and his words to agree. When your actions describe a system of evil consequences, you should be judged by those consequences and not by your explanations. It is thus that we should judge Muad'Dib.
I give you the desert chameleon, whose ability to blend itself into the background tells you all you need to know about the roots of ecology and the foundations of a personal identity.
And I beheld another beast coming up out of the sand; and he had two horns like a lamb, but his mouth was fanged and fiery as the dragon and his body shimmered and burned with great heat while it did hiss like the serpent.
The Universe is God's. It is one thing, a wholeness against which all separations may be identified. Transient life, even that self-aware and reasoning life which we call sentient, holds only fragile trusteeship on any portion of the wholeness.
melange (me'-lange also ma,lanj) n-s, origin uncertain (thought to derive from ancient Terran Franzh): a. mixture of spices; b. spice of Arrakis (Dune) with geriatric properties first noted by Yanshuph Ashkoko, royal chemist in reign of Shakkad the Wise; Arrakeen melange, found only in deepest desert sands of Arrakis, linked to prophetic visions of Paul Muad'Dib (Atreides), first Fremen Mahdi; also employed by Spacing Guild Navigators and the Bene Gesserit.
The assumption that a whole system can be made to work better through an assault on its conscious elements betrays a dangerous ignorance. This has often been the ignorant approach of those who call themselves scientists and technologists.
The child who refuses to travel in the father's harness, this is the symbol of man's most unique capability. "I do not have to be what my father was. I do not have to obey my father's rules or even believe everything he believed. It is my strength as a human that I can make my own choices of what to believe and what not to believe, of what to be and what not to be."
Muad'Dib gave us a particular kind of knowledge about prophetic insight, about the behavior which surrounds such insight and its influence upon events which are seen to be "on line." (That is, events which are set to occur in a related system which the prophet reveals and interprets.) As has been noted elsewhere, such insight operates as a peculiar trap for the prophet himself. He can become the victim of what he knows -- which is a relatively common human failing. The danger is that those who predict real events may overlook the polarizing effect brought about by overindulgence in their own truth. They tend to forget that nothing in a polarized universe can exist without its opposite being present.
Church and State, scientific reason and faith, the individual and his community, even progress and tradition -- all of these can be reconciled in the teachings of Muad'Dib. He taught us that there exist no intransigent opposites except in the beliefs of men. Anyone can rip aside the veil of Time. You can discover the future in the past or in your own imagination. Doing this, you win back your consciousness in your inner being. You know then that the universe is a coherent whole and you are indivisible from it.
Muad'Dib was disinherited and he spoke for the disinherited of all time. He cried out against that profound injustice which alienates the individual from that which he was taught to believe, from that which seemed to come to him as a right.
By these acts Leto II removed himself from the evolutionary succession. He did it with a deliberate cutting action, saying: "To be independent is to be removed." Both twins saw beyond the needs of memory as a measuring process, that is, a way of determining their distance from their human origins. But it was left to Leto II to do the audacious thing, recognizing that a real creation is independent of its creator. He refused to reenact the evolutionary sequence, saying, "That, too, takes me farther and farther from humanity." He saw the implications in this: that there can be no truly closed systems in life.
Any path which narrows future possibilities may become a lethal trap. Humans are not threading their way through a maze; they scan a vast horizon filled with unique opportunities. The narrowing viewpoint of the maze should appeal only to creatures with their noses buried in sand. Sexually produced uniqueness and differences are the life-protection of the spices.
After the Fremen, all Planetologists see life as expressions of energy and look for the overriding relationships. In small pieces, bits and parcels which grow into general understanding, the Fremen racial wisdom is translated into a new certainty. The thing Fremen have as a people, any people can have. They need but develop a sense for energy relationships. They need but observe that energy soaks up the patterns of things and builds with those patterns.
Limits of survival are set by climate, those long drifts of change which a generation may fail to notice. And it is the extremes of climate which set the pattern. Lonely, finite humans may observe climatic provinces, fluctuations of annual weather and, occasionally may observe such things as "This is a colder year than I've ever known. " Such things are sensible. But humans are seldom alerted to the shifting average through a great span of years. And it is precisely in this alerting that humans learn how to survive on any planet. They must learn climate.
The spirit of Muad'Dib is more than words, more than the letter of the Law which arises in his name. Muad'Dib must always be that inner outrage against the complacently powerful, against the charlatans and the dogmatic fanatics. It is that inner outrage which must have its say because Muad'Dib taught us one thing above all others: that humans can endure only in a fraternity of social justice.
What you of the CHOAM directorate seem unable to understand is that you seldom find real loyalties in commerce. When did you last hear of a clerk giving his life for the company? Perhaps your deficiency rests in the false assumption that you can order men to think and cooperate. This has been a failure of everything from religions to general staffs throughout history. General staffs have a long record of destroying their own nations. As to religions, I recommend a rereading of Thomas Aquinas. As to you of CHOAM, what nonsense you believe! Men must want to do things out of their own innermost drives. People, not commercial organizations or chains of command, are what make great civilizations work. Every civilization depends upon the quality of the individuals it produces. If you over-organize humans, over-legalize them, suppress their urge to greatness - - they cannot work and their civilization collapses.
This rocky shrine to the skull of a ruler grants no prayers. It has become the grave of lamentations. Only the wind hears the voice of this place. The cries of night creatures and the passing wonder of two moons, all say his day has ended. No more supplicants come. The visitors have gone from the feast. How bare the pathway down this mountain.
Peace demands solutions, but we never reach living solutions; we only work toward them. A fixed solution is, by definition, a dead solution. The trouble with peace is that it tends to punish mistakes instead of rewarding brilliance.
One small bird has called thee From a beak streaked crimson. It cried once over Sietch Tabr And thou went forth unto Funeral Plain.
Natural selection has been described as an environment selectively screening for those who will have progeny. Where humans are concerned, though, this is an extremely limiting viewpoint. Reproduction by sex tends toward experiment and innovation. It raises many questions, including the ancient one about whether environment is a selective agent after the variation occurs, or whether environment plays a pre-selective role in determining the variations which it screens. Dune did not realty answer those questions: it merely raised new questions which Leto and the Sisterhood may attempt to answer over the next five hundred generations.
Humankind periodically goes through a speedup of its affairs, thereby experiencing the race between the renewable vitality of the living and the beckoning vitiation of decadence. In this periodic race, any pause becomes luxury. Only then can one reflect that all is permitted; all is possible.
There is no guilt or innocence in you. All of that is past. Guilt belabors the dead and I am not the Iron Hammer. You multitude of the dead are merely people who have done certain things, and the memory of those things illuminates my path.
Many forces sought control of the Atreides twins and, when the death of Leto was announced, this movement of plot and counterplot was amplified. Note the relative motivations: the Sisterhood feared Alia, an adult Abomination, but still wanted those genetic characteristics carried by the Atreides. The Church hierarchy of Auqaf and Hajj saw only the power implicit in control of Muad'Dib's heir. CHOAM wanted a doorway to the wealth of Dune. Farad'n and his Sardaukar sought a return to glory for House Corrino. The Spacing Guild feared the equation Arrakis ' melange; without the spice they could not navigate. Jessica wished to repair what her disobedience to the Bene Gesserit had created. Few thought to ask the twins what their plans might be, until it was too late.
O Paul, thou Muad'Dib, Mahdi of all men, Thy breath exhaled Sent forth the hurricane.
Because of the one-pointed Time awareness in which the conventional mind remains immersed, humans tend to think of everything in a sequential, word-oriented framework. This mental trap produces very short-term concepts of effectiveness and consequences, a condition of constant, unplanned response to crises.
If you believe certain words, you believe their hidden arguments. When you believe something is right or wrong, true or false, you believe the assumptions in the words which express the arguments. Such assumptions are often full of holes, but remain most precious to the convinced.
We can still remember the golden days before Heisenberg, who showed humans the walls enclosing our predestined arguments. The lives within me find this amusing. Knowledge, you see, has no uses without purpose, but purpose is what builds enclosing walls.
Above all else, the mentat must be a generalist, not a specialist. It is wise to have decisions of great moment monitored by generalists. Experts and specialists lead you quickly into chaos. They are a source of useless nit picking, the ferocious quibble over a comma. The mentat-generalist, on the other hand, should bring to decision-making a healthy common sense. He must not cut himself off from the broad sweep of what is happening in his universe. He must remain capable of saying: "There's no real mystery about this at the moment. This is what we want now. It may prove wrong later, but we'll correct that when we come to it." The mentat-generalist must understand that anything which we can identify as our universe is merely part of larger phenomena. But the expert looks backward; he looks into the narrow standards of his own specialty. The generalist looks outward; he looks for living principles, knowing full well that such principles change, that they develop. It is to the characteristics of change itself that the mentat-generalist must look. There can be no permanent catalogue of such change, no handbook or manual. You must look at it with as few preconceptions as possible, asking yourself: "Now what is this thing doing?"
I saw his blood and a piece of his robe which had been ripped by sharp claws. His sister reports vividly of the tigers, the sureness of their attack. We have questioned one of the plotters, and others are dead or in custody. Everything points to a Corrino plot. A Truthsayer has attested to this testimony.
In this age when the means of human transport include devices which can span the deeps of space in transtime, and other devices which can carry men swiftly over virtually impassable planetary surfaces, it seems odd to think of attempting long journeys afoot. Yet this remains a primary means of travel on Arrakis, a fact attributed partly to preference and partly to the brutal treatment which this planet reserves for anything mechanical. In the strictures of Arrakis, human flesh remains the most durable and reliable resource for the Hajj. Perhaps it is the implicit awareness of this fact which makes Arrakis the ultimate mirror of the soul.
The password was given to me by a man who died in the dungeons of Arrakeen. You see, that is where I got this ring in the shape of a tortoise. It was in the suk outside the city where I was hidden by the rebels. The password? Oh, that has been changed many times since then. It was "Persistence." And the countersign was "Tortoise." It got me out of there alive. That's why I bought this ring: a reminder.
Good government never depends upon laws, but upon the personal qualities of those who govern. The machinery of government is always subordinate to the will of those who administer that machinery. The most important element of government, therefore, is the method of choosing leaders.
You have loved Caladan And lamented its lost host -- But pain discovers New lovers cannot erase Those forever ghost.
A Fremen dies when he is too long from the desert; this we call "the water sickness."
You Bene Gesserit call your activity of the Panoplia Prophetica a "Science of Religion." Very well. I, a seeker after another kind of scientist, find this an appropriate definition. You do, indeed, build your own myths, but so do all societies. You I must warn, however. You are behaving as so many other misguided scientists have behaved. Your actions reveal that you wish to take something out of [away from] life. It is time you were reminded of that which you so often profess: One cannot have a single thing without its opposite.
Only in the realm of mathematics can you understand Muad'Dib's precise view of the future. Thus: first, we postulate any number of point-dimensions in space. (This is the classic n-fold extended aggregate of n dimensions.) With this framework, Time as commonly understood becomes an aggregate of one-dimensional properties. Applying this to the Muad'Dib phenomenon, we find that we either are confronted by new properties of Time or (by reduction through the infinity calculus) we are dealing with separate systems which contain n body properties. For Muad'Dib, we assume the latter. As demonstrated by the reduction, the point dimensions of the n-fold can only have separate existence within different frameworks of Time. Separate dimensions of Time are thus demonstrated to coexist. This being the inescapable case, Muad'Dib's predictions required that he perceive the n-fold not as extended aggregate but as an operation within a single framework. In effect, he froze his universe into that one framework which was his view of Time.
Governments, if they endure, always tend increasingly toward aristocratic forms. No government in history has been known to evade this pattern. And as the aristocracy develops, government tends more and more to act exclusively in the interests of the ruling class -- whether that class be hereditary royalty, oligarchs of financial empires, or entrenched bureaucracy.