47 pages • 1 hour read
Le Guin gives symbolic names to the main characters of the narrative, sometimes using names that have multiple potential meanings, as if attempting to challenge the reader creatively. The chief example of this, as mentioned in the Character Analysis section, is the main character, George Orr. Le Guin is said to have admired the work of George Orwell, the speculative fiction author whose most famous work, 1984, bears significant similarities to The Lathe of Heaven: Both are set in an imagined future, and an individual strives for uniqueness and freedom while held captive in an authoritarian state that maintains complete control of his life.
The name Haber is derived from the Spanish infinitive meaning “to possess,” and also an approximation of the German “haben”: to have. Haber seeks to possess throughout the narrative, though his priority shifts in the novel from wanting to have control of George’s effective dreams to having the ability to dream effectively himself. Ironically, when Haber’s wishes are fulfilled and he gains possession of the ability to change reality with his dreams, he nearly destroys the world. The author cautions the reader to be careful about what one wants to possess.
Heather’s family name, LeLache, is a French noun meaning “coward.” Initially, she holds others at arm’s length through her use of brash sounds and expressions, implying that beneath the hard exterior she is secretly fearful. She reflects, as she comes to know George, that people have leaned on her all her life, indicating that she had created emotional barriers to protect herself. When George dreams her back into existence a second time, she is fearless, thus rendering her name ironic.
After they begin to mingle with human beings, the turtle-like aliens acquire the designation Aldebaranian aliens. Astronomically, Aldebaran is a bright star and part of a cluster in the constellation Taurus that, because of its order of rising in the night sky, is also called “the follower.” As George considers how the aliens came to be, he realizes that they followed his dreams. He identifies them as belonging to a dimension of time. In current science fiction usage, Aldebaran sometimes refers to time travelers.
Le Guin, through the pontification of the dream expert Haber, gives an encyclopedic description of the types of brain waves humans experience while sleeping. In particular, there is a focus on the state of the brain when dreaming. There is also a description of the function of dreams to the resting mind as well as mention of the impact of not dreaming. It was his attempt to suppress dreaming all together that prompted George to use powerful drugs. While Le Guin’s description of the neural Augmentor is a fictional treatment of the subject, the basic outline of brain science she offers is accurate according to a 1970s understanding of neurological functions.
Throughout the narrative, George points to a distinction between Haber’s scientific ability to provoke dreams and his awareness of their true function and potential. Ultimately, George’s warning proves accurate, as Haber’s solitary rush to use his dreams to “fix” the world very nearly destroys the world. The differing understandings of dreams within the novel symbolize that science, ambition, and human comprehension have their limitations; knowing how to manipulate dreams, she asserts, does not correlate to grasping their potential in a sustainable or benevolent manner. Likewise, the author implies, the nature of human existence, which can be studied, measured, and experimented with, is nonetheless ineffable.
As a dystopian novel about an authoritarian society, The Lathe of Heaven clearly reflects against the 1949 novel 1984 as a backdrop. George Orwell’s novel portrayed a totalitarian ruling party that was extremely heavy-handed, watching every move one made in public and in the home. Readers can observe Le Guin reacting to Orwell’s vision with her view of a somewhat different totalitarian society, authored 20 years after 1984 and set 20 years beyond the grim future described in Orwell’s book.
Le Guin offers not one but two distinct visions of an authoritarian society, neither as completely dominate as the London of 1984 but equally inescapable. As the author’s version of hapless Winston Smith in Orwell’s book, George finds himself bound by the intricate legal rules of 2002 Portland: If he agrees to treatment, once the psychiatrist says he is cured, his rights are restored. When he realizes that the psychiatrist is using him for his own agenda, George seeks legal help, only to find that resisting the doctor will get him deeper in trouble and cause him to surrender more of his rights. After George’s dreams decimate and then restore Portland, the draconian legal system now includes eugenics in an effort to purge physical defective citizens: As George watches, a cancer-stricken man is arrested by other citizens and euthanized. The Portland of 2002 is a prison for the citizens lucky enough to be spared under the guise of a that aims for the “greatest good” for the greatest number of people. The totalitarian society symbolizes the folly of top-down will to power and the hubris inherent to believing that one person can dictate what is best for all others.
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features:
By Ursula K. Le Guin