Trick or cheat (2007)

Book Review from the January 2007 issue of the Socialist Standard

Derren Brown: Tricks of the Mind. (4 books. £18.99.)

There are not many popular entertainers and TV celebrities who declare themselves atheists and sceptical about happenings said to be paranormal. The magician and “mentalist” Derren Brown is an exception. His book opens with the words “The Bible is not history” and ends with a passage from The God Delusion by Richard Dawkins. As a teenager he was an evangelical Christian, but is at pains to explain that his book is not meant as a rant against religion and claims for the paranormal and alternative medicine. And it isn’t.

He sets out to explain some of the tricks that he and others in his trade employ, even if some of the others claim rather to be exercising special powers. It’s not the magicians who make this claim but the mind-readers, hypnotists and self-styled “psychics”. Magicians do not claim to be practising magic in the literal sense; they are and see themselves as entertainers who entertain the public by what they themselves call “tricks”. Brown explains the sleights of hand by which some of these tricks are done and how to memorise things and invites his readers to learn them as their party piece. It is the self-styled “psychics” who are the problem. In his TV and stage (and private) shows Brown performs the same tricks as them, but doesn’t claim any special powers; which is why he calls himself a “mentalist” rather than a psychic.

In explaining how he – and they – do it he effectively shows that, in so far as they claim special psychic powers, they are frauds. That does not mean that they are not skilled practitioners. It is not easy to master the techniques involved: getting people to be relaxed and responsive to suggestions as in hypnosis (Brown argues that this is not a special state of mind); detecting what people are really thinking from their facial and other bodily movements (he thinks there’s a bit, but not much, in neuro-linguistic programming); and cold reading (you need to think and react quickly to be any good at it).

People who have mastered these skills can be good entertainers, though Brown has – surely rightly – no time at all for those who take advantage of the bereaved to make a show of pretending to contact the spirits of the dead (let alone those who con such people out of their money in private consultations).

In the final chapter (on “Anti-Science, Pseudo-science and Bad Thinking”) Brown comes out as an eloquent and witty defender of the scientific method and critic of the post-modernists, New Agers, alternative therapists and pill pushers, and paranormalists who challenge it.

Adam Buick

Natural and Supernatural (1978)

From the April 1978 issue of the Socialist Standard

While many industries are suffering from the present slump, and their workers live in fear of the sack or short time, one business has never known better days: that is, the large contemporary industry dealing with ghoulies and ghosties and things that go bump in the night. It includes religion, and also much else besides. It has often proved its usefulness to the state, which means to the rulers of the state. For the more the ruling class can persuade the workers that they have a great time coming, if they can only wait till they’re dead, the less time they will spend thinking about the system which keeps their exploiters rich, or planning to end it. The more their attention is taken up with mysticism and occult tales and supernatural forces, the less energy they will have to learn about the natural forces here and now, which the members of the ruling class will continue to own and control for their own benefit at the workers’ expense. A valuable weapon in this ruling-class campaign is a book just published, Natural and Supernatural, by Brian Inglis (Hodder and Stoughton, £9.95). This first volume speaks up manfully on behalf of spooks of various kinds, plus crafty dodges like alchemy and religious miracles, in the centuries up to 1914. (And very effective alchemy was, too—not in transmuting base metals into gold, of course, but in transmuting the true believers’ money into the pockets of the alchemists.) Volume two will bring us up to date (if that’s the right phrase).

Gnomes Rule — OK?

Bernard Levin, The Times columnist, and a friend of Mr. Inglis, sees how vital it is to inculcate a spirit of credulity among the workers, and he went so far as to produce a column vindicating the book two weeks before it was published (The Times, 6.1.78). To defend a book as yet unpublished, from attacks as yet unmade, in reviews as yet unwritten, requires unusual skills, but Mr. Levin was equal to the occasion. Exercising simultaneously the gifts of clairvoyance and prophecy, he claimed to know what would be said by reviewers as yet unchosen, and he produced at least one argument to confute it (plus some abuse of the phantom army of projected assailants—no one who refused to accept supernatural happenings after reading Mr. Inglis’s book could be “fully sane”, he said in his temperate and judicious way.) This was the argument: the fact that some people reject telepathy and the rest of it “seems to me to go far towards demonstrating the validity of the very argument it rejects”. So there you are. If you reject the belief that cows catch an illness because elves have fired prehistoric flint arrow-heads at them (the disease was called “elf-shot” 150 years ago—it still is, according to current dictionaries—and the poor cow was “cured” by bleeding it), if you are unable to accept that leprechauns cause this disease, you are merely confirming that it does happen.

Mr. Levin gave his testimony for the magical powers of, for example, Uri Geller, and illustrated his article by a picture of the wizard in person, holding some shop-soiled cutlery, and looking inscrutable. Geller is an unfortunate choice as an example of uncanny doings and psychic powers. His pretensions to be anything other than a clever conjurer have long been exploded, both by impartial investigators from outside show-business, and, even more effectively, by equally clever fellow-conjurers who are indignant at the way Geller has hogged the publicity by magical claims for tricks no better than their own (see past issues of the New Scientist and of the American periodical The Zetetic, and also The Magic of Uri, by “Randi”, Ballantine Books, 65p).

All aboard for Paradise

Fighting shoulder-to-shoulder with Levin, Geller, and Inglis, in this spiritual onslaught with so much material significance, are the progenitors of the heterogeneous religious sects which have sprung up in the last decade or two and have proved so successful in promoting the prosperity of their originators and the other-worldly passivity of the workers they have converted. Not only have the leaders of the old-established religions deserved well of the capitalist class; so have such men as the Rev. Sun Myung Moon (his name alone must be worth a mint in the religious game) with his various productive schemes staffed by low-paid devotees; the well-built little guru who runs the Divine Light mission, in the intervals of seeing the world in great comfort with highly congenial companions; and Lafayette Ron Hubbard, last heard of cruising in his yacht while his Scientology Church spreads the gospel and organizes the contributions. All of them take full advantage of the mind-shattering boredom in which most workers (inevitably under capitalism) are forced to spend their working lives, a boredom which provides fertile soil for the growth of miracle men.

Another in the same line of business is Maharishi Mahesh Yogi (or Veririchi, as unkind critics have called him). His international H.Q. is in Switzerland, and he runs Transcendental Meditation. He has discovered (The Times, 4.1.78) that when one per cent of the people of a town or city meditate transcendentally (and if you don’t know what that is, only £60—for six lessons— stands between you and your finding out), the cumulative effects “will wipe away its urban deprivation, and give it invincibility, peace of mind, prosperity”, and so on; “illness, crime, and accidents, decrease sharply”. This has already been proved (no doubt it depends on your standards of proof) in towns as far apart as Cleveland, Ohio, and Glossop, Derbyshire, to name but two. The same experiment is at this moment being made in Hackney. So now it’s up to 1,925 inhabitants of that hitherto lack-lustre locality, that’s one per cent of the population, if they’ve counted right, to do their stuff. If you’ve been to Hackney recently, to see a place in the process of being transformed by the power of thought, you may well have come to the conclusion that the Maharishi’s thinkers have a lot of hard meditating still to do. Poverty, and crime, and urban deprivation, are not easy to shift; but if the transcendental meditators think they have shifted them (as in Cleveland, Ohio, and Glossop, Derbyshire) it will do the ruling class no harm, will it?

Flights of fancy

Even more to the point, on the subject of Mr. Inglis's second volume; only last year the Maharishi discovered that transcendental meditation enables its practitioners to fly. It’s a real bonus: one crossing to New York under your own steam, and you’ve already paid for your introductory lessons. The faithful practise flying every morning in the front room of the terraced house which spearheads the campaign to transform Hackney; but they modestly declined to demonstrate their powers when a journalist called. “We are not very good at it yet; still a bit unstable in the air.” So New York is out, for the moment. Still, even a few quick flights to the factory or office would avoid those rush-hour journeys, not to mention saving the fare. These revelations are not to be laughed at: the more people laugh and refuse to believe these stories, the more (by Mr. Levin’s argument) it proves that the meditators do fly.

Anyway, Brian Inglis could spread himself on that in his second volume. He might like to hear of another uncanny case of paranormal powers, if he has not already written it up. A couple of years ago Patrick Moore was appearing on Pete Murray’s Radio 2 morning show. He told his listeners that while he was speaking the planet Pluto would pass directly behind Jupiter, thus increasing their gravitational pull, so that here on earth people could jump in the air and experience a floating sensation. Minutes later, “the BBC switchboard was jammed with calls from people claiming the ‘experiment’ had worked. A woman holding a coffee morning said she and her eleven guests left the ground and floated round the room” (Sun, 2.4.76). Another man “said he hit his head on the ceiling”. Patrick Moore thought he was hoaxing people on April Fools’ Day (Jupiter and Pluto could play hide-and-seek all day, and it wouldn’t affect the earth’s gravitation), but there is obviously more to it than that. These witnesses who thought they could fly because P. Moore told them they could on the radio must surely reinforce those other witnesses who thought their spoons were bent because U. Geller told them so on the radio. Or are we to accept the apparent deductions that sometimes people want to believe something so much that they succeed in convincing themselves it really is true? To help divert the workers from the economic and political realities the magical powers of Moore and Geller and the rest have an important part to play, however much scoffers and cynics may sneer. After all, the more people laugh and refuse to believe it, the more . . . Where have we heard that argument before?

Without question, Mr. Inglis is doing a great job for the ruling class. We can only hope he never bumps his head on the ceiling.

Alwyn Edgar

Explaining the Paranormal (2012)

Chris French

From the July 2012 issue of the Socialist Standard

  Marx’s original ideas and his worldview are very much in the sceptical tradition of philosophy. When we say we are scientific socialists, what we mean is that we are sceptical in the same way that scientists should be sceptical – rejecting dogma in favour of doubt, and thus allowing the possibility of progress. But is a properly scientific attitude consistent with capitalism, (with all its contradictions and hypocrisies, invisible hands and other dogmatic notions)? We put some questions to Chris French, head of the Anomalistic Psychology Unit at Goldsmiths College, London and former editor of The Skeptic.

1.    What exactly is ‘anomalistic psychology’ and what have you learned from it?

Anomalistic psychology may be defined as the study of extraordinary phenomena of behaviour and experience, including (but not restricted to) those that are often labelled ‘paranormal’. It is directed towards understanding bizarre experiences that many people have without assuming a priori that there is anything paranormal involved. It entails attempting to explain paranormal and related beliefs and ostensibly paranormal experiences in terms of known psychological and physical factors.

2.    You like to test people’s unscientific beliefs scientifically. How do they react when you prove their beliefs false?

We would never claim to have disproved a claim of, say, psychic powers on the basis of a single test. All that we could conclude is that under the particular conditions of that particular test, the results do not support the claim. Taken in the wider context of numerous other failures to support such claims and more plausible non-paranormal explanations of the phenomena in question, others can draw their own conclusions. We always ensure that claimants agree that the test is fair before we begin but the reaction from the claimants once they fail the test is always the same. They come up with reasons why, in retrospect, the test wasn’t actually fair at all!

3.    People often manage to live with ‘cognitive dissonance’ through denial. Is there an evolutionary value in deluding oneself or is this an accident of advanced cognition?

Our brains have evolved for survival, not necessarily for apprehending “Truth”. In terms of the evolutionary cost-benefit analysis, it makes more sense for us to come to quick decisions that are usually right rather than slower decisions that are right slightly more often (is that rustling in the bushes really a sabre-toothed tiger?). Thus we tend to think using heuristics (quick and dirty rules of thumb) that are good enough to usually lead to the right conclusion. But they can lead us astray. Sometimes we think we’ve found a meaningful pattern or connection when there is not really one there.

4.    Has your research suggested ways in which changing mindsets might be made easier?

Extreme believers (and extreme sceptics for that matter!) will probably never change their opinions regardless of the evidence. They are trapped in an “intellectual black hole” in which they employ various strategies to allow them to dismiss any evidence that does not support their views. The key to changing mindsets is education, education, education – in particular, giving people the critical thinking skills they need to evaluate evidence for themselves. The aim is to tell people how to think not what to think.

5.    Would you say that the study of religious beliefs is a branch of anomalistic psychology?

The psychology of religion is already a recognized, albeit very specialized, sub-discipline of psychology. In general, researchers in this area have tended to hold religious views themselves. More recently, anomalistic psychologists, who tend to be more likely to be atheist or agnostic, have provided a different perspective on a range of religious topics such as near-death experiences, the power of prayer, and mystical states.

6.    You’ve argued that people who believe in conspiracy theories are more likely to be alienated individuals. Why do you think this is?

The limited findings available do indeed support the not-too-surprising conclusion that those who feel alienated are more likely to believe in conspiracies. A number of factors appear to underlie this. For example, those who feel alienated will, almost by definition, distrust the government. This can lead to them endorsing mutually contradictory conspiracies such as Osama Bin Laden being still alive and him having been killed many years ago! Also, those who are alienated are probably drawn to conspiracy theories because such theories provide an explanation for their own marginalized position in society. They feel that they have been held back or pushed out by powerful “others” who are working behind the scenes.