Bakker's _Second Apocalypse_ vs Frank Herbert's _Dune_: time loops and finding freedom in an unfree universe. In Dune, humanity is liberated by growth and development and escaping the predeterminism of prescience; in Bakker, they are destroyed by it, and liberation is achieved only by death and reunification with a deeper underlyng block-universe/monistic reality.
2017-08-01–2021-05-14 finished certainty: possible importance: 2
Review of SF/
F author R. Scott Bakker‘s long-running Second Apocalypse series, which finished in 2017. The series, a loose retelling of the Crusades, set in a fallen-SF fantasy environment, has drawn attention for its ambitious scope and obscure philosophical message centering around determinism, free will, moral nihilism, eliminativism of cognitive states, and the interaction of technology and ethics (which Bakker terms the ’Semantic Apocalypse’). In this series, the protagonist attempts to stop the apocalypse and ultimately accidentally causes it.
I highlight that Frank Herbert’s Dune universe is far more influential on Bakker than reviewers of Bakker have appreciated: countless elements are reflected in Bakker, and the very name of the primary antagonist, the ‘No-God’, uses a naming pattern from Dune and operates similarly. Further, both Dune and the Second Apocalypse are deeply concerned with the nature of time and temporal loops controlling ‘free’ behavior.
Where they diverge is in what is to be done about the human lack of freedom and manipulability by external environments, and have radically different views about what is desirable: in Dune, humanity gradually grows up and achieves freedom from the time loops by the creation of a large time loop whose stable fixed point is the destruction of all time loops, ensuring that humanity will go on existing in some form forever; in the Second Apocalypse, liberation is achieved only through death.
The Unholy Consult (Aspect-Emperor, #4), 2017 ( ): The conclusion to the Second Apocalypse’s “The Aspect-Emperor” tetralogy, an extended double-book of The Great Ordeal/
After thousands of pages exhausting the reader in a ‘slog of slogs’, the two threads of the plot, the wizard and the crusade, finally converge at Golgotterath for the epic battle at the ultimate stronghold of the Consult, which consumes the majority of the book and harks back to Lord of the Rings and WoT’s A Memory of Light. The end of the battle sees a stack of revelations unfold, including at least two that could be called literal deus ex machinas, the failure of the Great Crusade and the second resurrection of the No-God. (I would worry about spoilers here but seriously, you are reading R. Scott Bakker’s fiction, you didn’t actually think the Crusade was going to succeed and defeat the Consult and prevent the No-God’s resurrection and not go horribly wrong somehow, did you?) This sets the stage for, presumably, another trilogy covering the fight against the No-God and Achamian re-enacting the First Apocalypse (although Bakker insists that the resurrection of the No-God is in fact the planned culmination, the final meaning of the series, which “ends the Thousandfold Thought”, with the rest being “fuzzy” appendix, so we should not try to interpret it as merely a cliffhanger and prologue to the ‘real’ ending).
Bakker remains Bakker: technology like nuclear bombs and lasers are quietly slipped into the fantasy setting, the sex remains disturbingly weird, the influence of Frank Herbert remains profound and probably missed by most readers (I was particularly struck by “No-God”—literally there in the name, yet I missed its meaning for several books). What is good:
- I found The Great Ordeal to be more compelling in several ways; in particular, I was interested in the description of the Crusade’s logistical struggles across the plains and their slow brutal moral & mental degradation and degeneration from eating Sranc meat and Kellhus’s manipulations of the Crusade to get it to Golgotterath such as a nifty exegesis of Girardian mimesis (including, in a signature Bakker ‘WTF’, a sudden homosexual rape out of nowhere). While the writing here got repetitive, I think it was necessary to drum things in.
- the Non-men, a dark twist on Tolkienesque elves, receive extensive coverage as long passages are set in the last Non-men city of Ishterebinth; while with worldbuilding and alien species, familiarity all too often breeds contempt, Bakker manages to make the Non-men even more interesting than they were when we had mostly hints.
- a lot of world-building and backstory gets filled in
- the final battle is worth the journey it took to get there
ending is a huge question mark: abrupt, several of the revelations, as mentioned, feel like deus ex machinas and not in a good way. Thinking about it made some of it make a little more sense, but most of it remains unsatisfying and awaiting better justification in the sequels.
Kelmomas, as both a character and plot arc, continues to feel arbitrary and poorly written; I hated and was bored every page he was in except the last. (Bakker wrote a narcissistic psychopath child without any effort to make him sympathetic or interesting, whose chapters vastly slow down the main plot—the parts which we are interested in—for reasons which remains deeply opaque even after you finish the book. )
This made several arcs appear totally pointless, particularly Sorweel: I loved seeing Ishterebinth, but was all of that really nothing but setup for Kelmomas to interfere at the last second?
considerably less quotable; prose can be described as overwrought to the point of making it hard to understand what is going on at all; certain words, such as ‘licentious’, are vastly overused by Bakker (where was the editor?) and he should write a little shell script to flag them in his drafts. I must, however, defend Bakker against the review which called it 450 pages of “various descriptions of each and every character’s turgid member”, however—many of those members were flaccid, not ‘turgid’. They are opposites.
So, I thought The Great Ordeal was a considerable success, but The Unholy Consult… I am not sure. As the quip about the French student riots go, “it is too soon to tell”.
One thing the ending does not do is explain what it all meant. Why is the resurrection of the No-God the point of the series? We are told little about what the No-God is, and much about Bakker’s philosophy; what are we supposed to deduce about the two, and what is the system of the Second Apocalypse?
I have not mastered the corpus of fan discussions, only dipped in occasionally while reading the novels, but what struck me is how little commentary discussed the extensive connections between Bakker’s fiction and Frank Herbert’s Dune universe: clearly when Bakker was conceiving the Second Apocalypse as a teenager, Dune weighed heavily on his mind. This suggests a deep connection: the Second Apocalypse is Bakker’s reply to Dune.
To elaborate a bit on some of the easier analogies between Dune and Bakker: qirri : spice; Dunyain : Bene Gesserit+Mentat; Kellhus : Paul; the Breaking of the Houses/
The most transparent reference to Dune is the name “No-God”, which follows the same naming pattern as “no-globes” and “no-ships” in the later Dune books. The reason this is important is that the ‘no’ prefix doesn’t mean simply ‘fake’ or ‘false’ (as I imagine most Bakker readers assume, that “the ‘No’-God is simply a fake replacement god which is no god, just a techno-monster, and it’s a derogatory name given by its enemies who follow the true gods”), but it’s an active negation of another power: in Dune, no-globes actively destroy the power of prescient people to look into possible futures by hiding things which can then affect the future.
This, I think, may be key to interpretation. In the Dune-verse, as often missed by readers, prescience doesn’t just work forward but also backward: those who foresee the future enable their future selves to reach back in time and create their futures. Thus, in the Dune novels, many of the characters are slaves.
In Dune, Paul Atreides is manipulating events from before he has ever consumed spice, and indeed, manipulating events before his birth; long before, the Spacing Guild sees a ‘nexus’ and the Bene Gesserit are concerned that a ‘higher-order power’ is taking control of Arrakis and thus the future of the universe, as revealed by anomalies like the Lady Jessica’s betrayal to conceive a son or the seeding of manipulative memes among the Fremen to make them tools of the Bene Gesserit. The move to Arrakis, defeat, the fleeing to the desert, the Jihad—all are caused by Paul’s prescient vision being so strong, as the first Kwisatz Haderach, as to override the weaker visions of spice consumers like the Fremen (aided by tools like the Dune Tarot), the Bene Gesserit Reverend Mothers, and the Guild Navigators, forcing them to act as necessary to bring Muad’dib into existence. Muad’dib is a self-fulling prophecy, but not merely self-fulfilling: he is the stable fixed point.
In Dune Messiah/
The self-proclaimed goal of the Bene Gesserit is to create ‘adults’, by breeding and every other method: humans who are self-controlled, who have all possible abilities (from martial arts to rhetoric to prescience to ancestral memory access), who can adapt to all circumstances and embrace change, who are ‘awake’ one might say. As the Dune saga develops, humans grow ever more capable: the revived swordmaster Duncan Idaho is told he is literally slower and an obsolete model by a distant descendant who even as an old man can defeat Idaho. Norman Spinrad remarks that the libertarian Herbert once told him that he’d like to conclude the saga by eventually developing the universe into a democracy, shedding the elitist aristocracies and gerontocracies and tyrannies and theocracies and secret societies which dominate the Dune universe; this would be the logical endpoint of the growth and maturation of humanity.
You are a contradiction, my friend. You choose. You decide. You hold responsible and are held responsible. But at the same time, you’re a machine, something that can be conditioned, repaired, turned on or off, piloted with greater ease than a drone—so long as you remain convinced that you choose and decide.
“The Dûnyain, have surrendered themselves to the Logos, to what you would call reason and intellect. We seek absolute awareness, the self-moving thought. The thoughts of all men arise from the darkness. If you are the movement of your soul, and the cause of that movement precedes you, then how could you ever call your thoughts your own? How could you be anything other than a slave to the darkness that comes before? Only the Logos allows one to mitigate that slavery. Only knowing the sources of thought and action allows us to own our thoughts and our actions, to throw off the yoke of circumstance. And only the Dûnyain possess this knowledge, plainsman. The world slumbers, enslaved by its ignorance. Only the Dûnyain are awake.”1
In Bakker’s terms, the goals of the Dûnyain /
Whether men are manipulated by Dûnyain or by gods or by material conditions prior to that moment, what difference does that make? One must be free.
But what of prescience? Normally, “that which comes before determines that which comes after”, but with prescience and retro-causation, “that which comes after determines that which comes before”. Bakker appears to be borrowing this heavily in discussing how the No-God overwrites the timeline of the gods in the past before it exists to bring itself into existence: “that which comes after determines that which comes before”. The gods see only that which comes before, and are blind to the No-God or a select few individuals like Kelmomas. They cannot see it except indirectly, and cannot prevent it or react to it. It provides freedom from the darkness that comes before. The Dûnyain are natural allies of the Inchoroi and No-God once they learn they were mistaken about the existence of sorcery, gods, and afterlife/
…Or so the captive Dûnyain think. The key to the saga is Koringhus, ‘The Survivor’, greatest of the Dûnyain (The Great Ordeal, ch8/
A third SF perspective is the Zen of “Story Of Your Life”: the enlightened is one with causation, neither free nor unfree.
In Zen, acceptance and freedom in the moment; in Herbert, human development culminates in an endless jazz jam session across an infinitely undulating multiverse of provisional phenomena (dubbed ‘illusions’ by the pessimistic)—“If you must label the absolute, use its proper name: ‘Temporary’”; in Bakker, human development culminates in the shattering of all illusion, and the greatest illusion, that of the self—and embrace of the absolute in death.
“The truth about the world, he said, is that anything is possible. Had you not seen it all from birth and thereby bled it of its strangeness it would appear to you for what it is, a hat trick in a medicine show, a fevered dream, a trance bepopulate with chimeras having neither analogue nor precedent, an itinerant carnival, a migratory tentshow whose ultimate destination after many a pitch in many a mudded field is unspeakable and calamitous beyond reckoning. The universe is no narrow thing and the order within it is not constrained by any latitude in its conception to repeat what exists in one part in any other part. Even in this world more things exist without our knowledge than with it and the order in creation which you see is that which you have put there, like a string in a maze, so that you shall not lose your way…”