Brave New World Revisited

Pavlov would have agreed with him; fatigue in­creases suggestibility. (That is why, among other rea­sons, the commercial sponsors of television programs prefer the evening hours and are ready to back their preference with hard cash.)

Illness is even more effective than fatigue as an intensifier of suggestibility. In the past, sickrooms were the scene of countless religious conversions. The scientifically trained dictator of the future will have all the hospitals in his dominions wired for sound and equipped with pillow speakers. Canned persuasion will be on the air twenty-four hours a day, and the more important patients will be visited by political soul-savers and mind-changers just as, in the past, their ancestors were visited by priests, nuns and pious lay­men.

The fact that strong negative emotions tend to heighten suggestibility and so facilitate a change of heart had been observed and exploited long before the days of Pavlov. As Dr. William Sargant has pointed out in his enlightening book, Battle for the Mind , John Wesley’s enormous success as a preacher was based upon an intuitive understanding of the central nervous system. He would open his sermon with a long and detailed description of the torments to which, un­less they underwent conversion, his hearers would un­doubtedly be condemned for all eternity. Then, when terror and an agonizing sense of guilt had brought his audience to the verge, or in some cases over the verge, of a complete cerebral breakdown, he would change his tone and promise salvation to those who believed and repented. By this kind of preaching, Wesley converted thousands of men, women and children. Intense, pro­longed fear broke them down and produced a state of greatly intensified suggestibility. In this state they were able to accept the preacher’s theological pro­nouncements without question. After which they were reintegrated by words of comfort, and emerged from their ordeal with new and generally better behavior patterns ineradicably implanted in their minds and nervous systems.

The effectiveness of political and religious propa­ganda depends upon the methods employed, not upon the doctrines taught. These doctrines may be true or false, wholesome or pernicious — it makes little or no difference. If the indoctrination is given in the right way at the proper stage of nervous exhaustion, it will work. Under favorable conditions, practically every­body can be converted to practically anything.

We possess detailed descriptions of the methods used by the Communist police for dealing with polit­ical prisoners. From the moment he is taken into custody, the victim is subjected systematically to many kinds of physical and psychological stress. He is badly fed, he is made extremely uncomfortable, he is not allowed to sleep for more than a few hours each night. And all the time he is kept in a state of suspense, uncertainty and acute apprehension. Day after day — or rather night after night, for these Pavlovian police­men understand the value of fatigue as an intensifier of suggestibility — he is questioned, often for many hours at a stretch, by interrogators who do their best to frighten, confuse and bewilder him. After a few weeks or months of such treatment, his brain goes on strike and he confesses whatever it is that his captors want him to confess. Then, if he is to be converted rather than shot, he is offered the comfort of hope. If he will but accept the true faith, he can yet be saved — not, of course, in the next life (for, officially, there is no next life), but in this.

Similar but rather less drastic methods were used during the Korean War on military prisoners. In their Chinese camps the young Western captives were systematically subjected to stress. Thus, for the most trivial breaches of the rules, offenders would be sum­moned to the commandant’s office, there to be ques­tioned, browbeaten and publicly humiliated. And the process would be repeated, again and again, at any hour of the day or night. This continuous harassment produced in its victims a sense of bewilderment and chronic anxiety. To intensify their sense of guilt, pris­oners were made to write and rewrite, in ever more intimate detail, long autobiographical accounts of their shortcomings. And after having confessed their own sins, they were required to confess the sins of their companions. The aim was to create within the camp a nightmarish society, in which everybody was spying on, and informing against, everyone else. To these mental stresses were added the physical stresses of malnutrition, discomfort and illness. The increased suggestibility thus induced was skilfully exploited by the Chinese, who poured into these abnormally recep­tive minds large doses of pro-Communist and anti-capi­talist literature. These Pavlovian techniques were re­markably successful. One out of every seven American prisoners was guilty, we are officially told, of grave collaboration with the Chinese authorities, one out of three of technical collaboration.

It must not be supposed that this kind of treatment is reserved by the Communists exclusively for their enemies. The young field workers, whose business it was, during the first years of the new regime, to act as Communist missionaries and organizers in China’s in­numerable towns and villages were made to take a course of indoctrination far more intense than that to which any prisoner of war was ever subjected. In his China under Communism R. L. Walker describes the methods by which the party leaders are able to fabri­cate out of ordinary men and women the thousands of selfless fanatics required for spreading the Communist gospel and for enforcing Communist policies. Under this system of training, the human raw material is shipped to special camps, where the trainees are com­pletely isolated from their friends, families and the outside world in general. In these camps they are made to perform exhausting physical and mental work; they are never alone, always in groups; they are encouraged to spy on one another; they are required to write self-accusatory autobiographies; they live in chronic fear of the dreadful fate that may befall them on account of what has been said about them by in­formers or of what they themselves have confessed. In this state of heightened suggestibility they are given an intensive course in theoretical and applied Marxism — a course in which failure to pass examinations may mean anything from ignominious expulsion to a term in a forced labor camp or even liquidation. After about six months of this kind of thing, prolonged mental and physical stress produces the results which Pavlov’s findings would lead one to expect. One after another, or in whole groups, the trainees break down. Neurotic and hysterical symptoms make their appearance. Some of the victims commit suicide, others (as many, we are told, as 20 per cent of the total) develop a severe mental illness. Those who survive the rigors of the conversion process emerge with new and ineradicable behavior patterns. All their ties with the past — friends, family, traditional decencies and pieties — have been severed. They are new men, re-created in the im­age of their new god and totally dedicated to his serv­ice.