David Zindell > Quotes

“Who would bring light must endure burning.”
― David Zindell, The Wild

“Before, you are wise; after, you are wise. In between you are otherwise”
― David Zindell, The Broken God

“Beliefs are the eyelids of the mind.”
― David Zindell, The Broken God

“What is a human being, then?'
'A seed.'
'A ... seed?'
'An acorn that is unafraid to destroy itself in growing into a tree.”
― David Zindell, The Broken God

“It's not enough to look for the truth, however a noble journey that might be. [...] You must be able to say "yes" to what you see. [...] He is the yeasayer who could look upon evil, disease and suffering, all the worst incarnations of the Eternal No, and not fall insane. He is the great-souled one who can affirm the truth of the Universe.”
― David Zindell, The Broken God

“We walk the brink of racial suicide because we were smart enough to make atomic bombs and stupid enough to use them.”
― David Zindell, Neverness

“Reality [...] at every level from photons to philosophical fancies to the consciousness of living organisms was fluid [...]. To break apart and confine this reality into separate categories created by the mind was foolish and futile, much like trying to capture a ray of light inside a dark wooden box. This urge to categorize was the true fall of man [...] the infinite became finite, good opposed evil, thoughts hardened into beliefs, one's joys and discoveries became dreadful certainties, man became alienated from what he perceived as other ways and other things, and, ultimately, divided against himself, body and soul. [...] Always seeking meaning, always making their lives safe and comfortable, human beings do not truly live.”
― David Zindell, The Broken God

“The deep structure of the universe is pure consciousness.”
― David Zindell, Neverness

“[...] when you look at the world, you put on the goggles of custom, habit and tribal wisdom lest the truth make you insane [...] you see the world reflected in your own image; you see yourself reflected to the image of the world [...]”
― David Zindell, The Broken God

“If you kill me, you kill yourself."
[...]
He only wanted to convey to Janegg the truth of ahimsa, which is that all beings were connected to each other in the deepest way and thus it was impossible to harm another without harming oneself.”
― David Zindell, The Wild

“The number two, he thought, was an ominous number. Two is a reflection or duplication of one, the most perfect of the natural numbers. Two is all echo and counterpoise; two is the beginning of multiplicity, the way the universal oneness differentiates itself and breaks apart into strings and quarks and photons, all the separate and component pieces of life. Two is a symbol of becoming as opposed to pure being...”
― David Zindell, The Wild

“... evil cannot be vanquished with a sword, and darkness cannot be defeated in battle but only by shining a bright enough light.”
― David Zindell, The Diamond Warriors

“We want so much from those who love us: friendship, understanding, conversation, and kindness—and companionship, and sex, and children, and even money or someone to cook dinner or mow the grass. Sometimes, at the bottom of things, when we are most in love, we want our partners to be for us the same as God.
But only in our deepest part are we divine, and most of us live within our smaller selves most of the time. And so who can be the all and everything for another? Who can be the sun that lights up the soul and drives away despair, depression, and fear, not just for a night of love or a season of romance, but for a whole long lifetime until death do part?
I have often wondered at the relationship between splendor and love. It seems to me that love is the very heart of splendor, its deepest purpose, while splendor gives fire and brilliance to love. I know that just as we can place too great a demand on love and the one we fall in love with, so we can want too much of splendor. In this, I think, we make a great mistake. We should want to shine as an expression of our true nature, not because splendor itself will save us from our darker side.”
― David Zindell, Splendor

“For our kind, there's always the burning to be more. (...) that is why true human beings feel more pain. Because we are more, but it's never quite enough - never.”
― David Zindell, The Broken God

“Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected.

The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair.

Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.”
― David Zindell, The Broken God

“If our democracy worked as it should, we would elect wise women and men who made laws for the good of the people and enforced those laws.
That, though, is not the way things work. Greedy, power–mad billionaires spend money so that politicians such as George W. Bush can buy elections. Corrupt corporations such as Enron defraud old ladies and commit crimes. And they get away with it. They get away with it because most of us are so afraid of losing the security of our nice, normal lives that we are not willing to risk anything about those lives. We are either afraid to fight or we don’t know how. Or we believe that bad things won’t happen to us.
And so, in the end, too many people lose their lives anyway. In Nazi Germany, millions of men who acquiesced to Hitler’s murderous rise to power wound up marching into Russia’s icy wasteland—into the Soviet Army’s machine guns and cannon—to themselves be murdered. In America after 9–11, trusting teenagers who had joined the National Guard found themselves sent to Iraq on extended and additional tours. Our enemy killed many of them because we, citizens of the richest country in the world, did not provide them with body armor.
Grieving mothers protested the wasting of their sons’ lives. Nadia McCaffrey defied Bush’s shameful ban on the filming of U.S. soldiers’ coffins returning home from Iraq. She knew, as we all did, that this tyrannical dictum of Bush dishonored our soldiers’ sacrifice. And so she invited the press to the Sacramento International Airport to photograph her son’s flag–draped coffin.
Again, I am not comparing George W. Bush to Adolph Hitler, nor America to Germany’s Third Reich. What I do believe is that each of us has the duty to keep the Bushes of the world from becoming anything like Hitler—and to keep America from invading other countries with no just cause.
We will never, though, be able to stop corrupt politicians and corporations from doing criminal things until we stop surrendering our power to them. The more we fear to oppose them—the more we want to retreat into the supposed safety of our nice gated communities or downtown lofts—the more powerful people will conspire to ruin our prosperity and wreck our lives.”
― David Zindell, Splendor

“Do you hear the ticking, Mallory, my brave, foolish, young pilot? Time—it ticks, it runs, it twists, it dilates, shrinks, and kills, and one day for each of us, no matter what we do, it stops. Stops, do you hear me?”
― David Zindell, Neverness

“There are three requisites for growth without bound, and only three: the will to remake oneself, the genius to survive, and the strength to suffer.”
― David Zindell, The Broken God

“Danlo looked down to see himself holding the knife. To see is to be free, he thought. To see that I see. As he looked deeply into himself, he was overcome with a strange sense that he had perfect will over shatterwood and steel, over hate, over pain, over himself. He remembered then why he had taken his vow of ahimsa. In the most fundamental way, his life and the lamb's were one and the same. He was aware of this unity of their spirits – this awareness was both an affliction and a grace. The lamb was watching him, he saw, bleating and shivering as he locked eyes with Danlo. Killing the lamb would be killing himself, and he was very aware that such a self-murder was the one sin that life must never commit. To kill the lamb would be to remove a marvelous thing from life, and more, to inflict great pain and terror. And this he could not do, even though the face and form of his beloved Tamara burned so dearly inside him that he wanted to cry out at the cruelty of the world. He looked at the lamb, and the animal's wild eye burned like a black coal against the whiteness of his wool. In remembrance of the fierce will to life with which he and all things had been born – and in relief at freeing himself from the Entity's terrible temptation – he began to laugh, softly, grimly, wildly.”
― David Zindell, The Wild

“So many synapses,' Drisana said. 'Ten trillion synapses in the cortex alone.'
Danlo made a fist and asked, 'What do the synapses look like?'
'They're modelled as points of light. Ten trillion points of light.' She didn't explain how neurotransmitters diffuse across the synapses, causing the individual neurons to fire. Danlo knew nothing of chemistry or electricity. Instead, she tried to give him some idea of how the heaume's computer stored and imprinted language. 'The computer remembers the synapse configuration of other brains, brains that hold a particular language. This memory is a simulation of that language. And then in your brain, Danlo, select synapses are excited directly and strengthened. The computer speeds up the synapses' natural evolution.'
Danlo tapped the bridge of his nose; his eyes were dark and intent upon a certain sequence of thought. 'The synapses are not allowed to grow naturally, yes?'
'Certainly not. Otherwise imprinting would be impossible.'
'And the synapse configuration – this is really the learning, the essence of another's mind, yes?'
'Yes, Danlo.'
'And not just the learning – isn't this so? You imply that anything in the mind of another could be imprinted in my mind?'
'Almost anything.'
'What about dreams? Could dreams be imprinted?'
'Certainly.'
'And nightmares?'
Drisana squeezed his hand and reassured him. 'No one would imprint a nightmare into another.'
'But it is possible, yes?'
Drisana nodded her head.
'And the emotions ... the fears or loneliness or rage?'
'Those things, too. Some imprimaturs – certainly they're the dregs of the City – some do such things.'
Danlo let his breath out slowly. 'Then how can I know what is real and what is unreal? Is it possible to imprint false memories? Things or events that never happened? Insanity? Could I remember ice as hot or see red as blue? If someone else looked at the world through shaida eyes, would I be infected with this way of seeing things?'
Drisana wrung her hands together, sighed, and looked helplessly at Old Father.
'Oh ho, the boy is difficult, and his questions cut like a sarsara!' Old Father stood up and painfully limped over to Danlo. Both his eyes were open, and he spoke clearly. 'All ideas are infectious, Danlo. Most things learned early in life, we do not choose to learn. Ah, and much that comes later. So, it's so: the two wisdoms. The first wisdom: as best we can, we must choose what to put into our brains. And the second wisdom: the healthy brain creates its own ecology; the vital thoughts and ideas eventually drive out the stupid, the malignant and the parasitical.”
― David Zindell, The Broken God

“A man lusts to become a god…and there is murder. Murder upon murder upon murder. Why is the world of men nothing but murder?”
― David Zindell, The Broken God

“I think we all collectively have gone a little crazy. We worry about the wrong things. I have an acquaintance, Christy, whose twelve–year–old son managed to get into a very violent PG–13 movie. I don’t know how many machine–gunnings, explosions, and killings this boy wound up witnessing. As I recall, the boy had nightmares for a week afterward. That disturbed his mother—but not as much as if her son had stumbled into a different kind of movie.
“At least there wasn’t any sex,” she said with dead–serious concern.
“No,” I said, “probably not a single bare breast.”
I didn’t add that most societies do not regard the adult female breast as being primarily an object of sexual desire. After all, it’s just a big gland that makes milk in order to feed hungry babies.
“You know what I’m talking about,” she snapped. “I mean graphic sex.”
We were sitting in a café drinking tea. She cut off the volume of her speech at the end of her sentence, whispering and exaggerating the consonants of S–E–X as if she needed me to read her lips—as if giving voice to this word might disturb our neighbors and brand her as a deviant.
“I don’t think children should see that kind of thing,” she added.
“What should children see?” I asked her.
I am not arguing that we should let our children buy tickets to raunchy movies. I never let my daughters bring home steamy videos or surf the Internet for porn. But something is wrong when sex becomes a dirty word that we don’t even want our children to hear. Why must we regard almost anything sexual as tantamount to obscene?
I think many of us are like Christy. We wouldn’t want our children—even our very sexual teenagers—to see certain kinds of movies, even if they happened to be erotic masterpieces, true works of art. It wouldn’t matter if a movie gave us a wonderful scene of a wife and a husband very lovingly making love with the conscious intention of engendering new life. It wouldn’t matter that sex is life, and therefore must be regarded as sacred as anything could possibly be. It wouldn’t even matter that not one of us could have come into the world but for the sexual union of our fathers and our mothers. If a movie portrayed a man and woman in the ecstatic dance of love—actually showed naked bellies and breasts, burning lips and adoring eyes and the glistening, impassioned organs of sex—most people I know would rather their children watch the vile action movie. They would rather their “innocent” sons and daughters behold the images of bloody, blasted bodies, torture, murder, and death.”
― David Zindell, Splendor

“Nouns (...) are like linguistic iceboxes that freeze a flowing, liquid reality. In using nouns to designate and delimit all the aspects of the world, it is all too easy to confuse a symbol for the reality that it represents. This is the second great philosophical mistake, which the Fravashi refer to as the ‘little maya’. When speaking Moksha, it is difficult to make this mistake, for the function of nouns has largely been replaced by process verbs, as well as by the temporary and flexible juxtaposition of adjectives. For instance, the expression for star might be ‘bright–white–continuing’, while one might think of a supernova as ‘radiant–splendid–dying’. There is no rule specifying the choice or number of these adjectives; indeed, one can form incredibly long and precise (and beautiful) concepts by skilful agglutination, sticking adjectives one after another like beads on a string.”
― David Zindell, The Broken God

“It is both mysterious and miraculous that roughly the same intelligence necessary to flake a barbed spearpoint is sufficient to discover the theorems of mathematics. In a different universe, it might have been otherwise. And so human beings would have been spared the tragedy of existing half as ape and half as god.”
― David Zindell

“What did the mystic say to the hot dog vendor?”

Sophia’s eyebrows pulled together. “I don’t know, Isaiah, what did the mystic say?”

“Make me one with everything.”
― David Zindell, If I Am God

“I do not believe that we have finished evolving. And by that, I do not mean that we will continue to make ever more sophisticated machines and intelligent computers, even as we unlock our genetic code and use our biotechnologies to reshape the human form as we once bred new strains of cattle and sheep. We have placed much too great a faith in our technology. Although we will always reach out to new technologies, as our hands naturally do toward pebbles and shells by the seashore, the idea that the technologies of our civilized life have put an end to our biological evolution—that “Man” is a finished product—is almost certainly wrong.
It seems to be just the opposite. In the 10,000 years since our ancestors settled down to farm the land, in the few thousand years in which they built great civilizations, the pressures of this new way of life have caused human evolution to actually accelerate. The rate at which genes are being positively selected to engender in us new features and forms has increased as much as a hundredfold. Two genes linked to brain size are rapidly evolving. Perhaps others will change the way our brain interconnects with itself, thus changing the way we think, act, and feel.
What other natural forces work transformations deep inside us? Humanity keeps discovering whole new worlds. Without, in only five centuries, we have gone from thinking that the earth formed the center of the universe to gazing through our telescopes and identifying countless new galaxies in an unimaginably vast cosmos of which we are only the tiniest speck. Within, the first scientists to peer through microscopes felt shocked to behold bacteria swarming through our blood and other tissues. They later saw viruses infecting those bacteria in entire ecologies of life living inside life. We do not know all there is to know about life. We have not yet marveled deeply enough at life’s essential miracle.
How, we should ask ourselves, do the seemingly soulless elements of carbon, hydrogen, oxygen, zinc, iron, and all the others organize themselves into a fully conscious human being? How does matter manage to move itself? Could it be that an indwelling consciousness makes up the stuff of all things? Could this consciousness somehow animate the whole grand ecology of evolution, from the forming of the first stars to the creation of human beings who look out at the universe’s glittering constellations in wonder? Could consciousness somehow embrace itself, folding back on itself, in a new and natural technology of the soul?
If it could, this would give new meaning to Nietzsche’s insight that: “The highest art is self–creation.”
Could we, really, shape our own evolution with the full force of our consciousness, even as we might exert our will to reach out and mold a lump of clay into a graceful sculpture? What is consciousness, really? What does it mean to be human?”
― David Zindell, Splendor

“Shibui: a kind of beauty that only time can reveal. Shibui was the subtle beauty of grey and brown moss on an old rock. And the taste of an old wine which recalled a ripening of grapes and the perfect balance of sun, wind and rain—that too was shibui. Drisana’s face radiated shibui—‘radiate’ was not quite the right word—her face revealed the grain of her character and her life’s experiences as if it were a piece of ivory painstakingly and beautifully carved by time.”
― David Zindell, The Broken God

“We are each of us the result of billions of years of the universe evolving toward its own splendor. And evolution builds: the very mitochondria that power our cells and give us life once existed as separate organisms that first infected our pre–pre–human ancestors and then became one with them. We each contain not only the slime mold and the worm, the fish and amphibian and reptile, but the pig and the ape and the barely human. If we look hard enough, we can discern hundreds of parts: kings and queens, warriors and troubadours, mages, bullies, and saints. And hustlers, adventurers, survivors, rebels, reactionaries, and rogues. And the part of us that wants to be more than human, or rather more fully human. I believe that we need to enlist all these separate selves into a single army of free companions who respect each other and love each other to the death. And who are willing to devote their lives to fight together in order to win a shared splendor.
I will return to this theme of integration again and again, for it is key to everything. All of my characters struggle with themselves, and face as well external obstacles such as exploding stars or dragons or icy wastelands cold enough to freeze the breath. Maram, who writes poems glorifying his second chakra (the body’s sexual center), pants like a dog after every enticing woman he sees. Even as he resists his essential nobility and destiny as a hero, he insists that every man deserves at least one vice. When it is pointed out to him that he also drinks, gambles, gluttonizes, and whores, he declares that he is still trying to decide which vice will be his.”
― David Zindell, Splendor

“Science,’ he informed me, ‘might not yet have all the answers, but it is the only verifiable—and hence meaningful—way of asking the right questions.’
‘But those questions are nearly always asked through the voices of materialism, mechanism, and reduction. Has it occurred to you that the only aspects of the universe that such an approach will reveal are those that are materialistic, mechanistic, and reductionist?’
‘Has it occurred to you,’ he countered, ‘that the universe really is nothing more than matter and energy, which we can understand through, and only through, analysis?’
I suddenly felt like launching myself out of the pool and landing on top of him. Instead I said, ‘And analyzing as you scientists do, every year you understand more and more about less and less until someday you will know everything about nothing.”
― David Zindell, The Idiot Gods

“Each quantum event, each of the trillions of times reality’s particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness.

~ David Zindell”
― David Zindell