Derren Brown on faith-healing and hypnosis
By: Jules Evans
Tags: Hypnosis, Psychology, Holy Spirit, Church, Religion

What causes ecstatic experiences — God, society, neurology, our own expectations…or all of the above? I spent the last few years trying to answer this question. During that search, I joined a charismatic Christian church and converted to Christianity after a powerful, full-bodied ‘holy spirit encounter’, which I wrote about here. Sadly my Christian faith dissipated and I wondered to what extent my Holy Spirit experience was the product of crowd contagion or mass hypnosis. I discussed this topic with Derren Brown, the world-famous hypnotist and mentalist. He grew up as a Pentecostalist, then rejected Christianity to become a hypnotist, but he has interesting views on the power of faith healing.

You were Christian when you were a child?

Yes. I went to a Crusaders Class when I was six or seven. A teacher who I really liked said ‘do you want to come along?’, and I was too young to think that was weird, I thought that was what everyone did. My family wasn’t religious, and I had one Christian friend, so there was never any cultural pressure. As a teenager, I went to church called the New Life Christian Centre in Croydon, a big happy-clappy church. I became more sceptical while I was at Bristol University, partly because I became fascinated by hypnosis, which my church friends deeply disapproved of. They thought it was from the Devil. I thought ‘if the human mind is the pinnacle of God’s creation, why is exploring it bad?’ I also became more sceptical of New Age things like Tarot or psychics, which my church literally demonized, so that made me sceptical of the church too. And I went on a ‘Christian gay cure’ course — sort of a basic psychology course — and it didn’t work. So all this made me more sceptical.

Did you ever have a ‘Holy Spirit encounter’?

A photo from a New Life service

No not really. I had a lot of scepticism towards those kinds of charismatic services. I think this is quite common among people who attend those services. Talking in tongues, for example — it was quite evident, if you were at all intelligent and not just hyper-suggestible and caught up in the whole thing, that there was a lot of crowd manipulation going on. There would be a point in the service when the Holy Spirit was moving through everybody, and every week the same woman stood up and talked in tongues. And then someone else stood up and offered an interpretation, which was largely a series of general statements, you know ‘the door is open…revival is coming’. It was always the same people, and the tongues always sounded the same. It became a bit comical. One time, we were told we were all going to be given the gift of tongues, so we all stood up, and the pastor said, ‘just start making a noise. That’s tongues. If a little voice tells you this is stupid, that’s the Devil.’ It seemed so blatantly manipulative.

Do you think charismatic churches are doing some form of hypnotic suggestion?

Yes, I do. But it’s complicated. It’s difficult to pin down what hypnosis is. In a show, for example, you have a wide range of experiences in the audience. At the end of my shows, I used to make myself invisible [to hypnotized participants on stage], then I’d move a chair through the air. And the participants would all react, jump back, and so on. Later in the show, I’d often get those people back up, and say ‘what were you experiencing?’ And you’d get a range of experiences. Perhaps a third would say ‘I could see you were there, but it was very easy to go along with it and sort of play-act’. Then you’d get a middle third who would say ‘looking back on it, of course you were moving it, but at the time, I really believed you weren’t there, and was just focusing on the chair’. And then you get people at the upper extreme saying ‘no idea what you’re talking about, I assumed you moved the chair with wires’. They couldn’t believe I was there at all. And you never quite know if they’re just saying that, to appear the most hypnotized.

It’s so difficult to tie down what hypnosis is — there’s a lot of work asking if hypnosis is just role-playing. A famous example is that you can hypnotise people to eat an onion as if it was a juicy apple. It looks very impressive. But I was talking about this to Andy, the director of my stage shows, and he said ‘I bet I can do that without being hypnotized’. And he went to a fridge, took out an onion and took a big bite. And all that is, is another motivating factor, another story you’re telling yourself.

He enjoyed it? He didn’t wince?

No, he was fine. He was trying to prove a point, and that gave him a different motivating story. Even the things that look terribly impressive — people being operated on, for example — it looks amazing, but when you break it down to what layer of skin actually feels pain, actually, once you’re removing organs, it’s a bit uncomfortable but not actually painful.

So in a religious meeting, there might be that whole range — people who are completely swept up, and people who are sort of going along with it, ‘as if’ it was true. As a sort of co-created fantasy.

Yes. You’re there, you’re having a really good time, you’re with a bunch of like-minded people…

And the Holy Spirit is after all a sign of God’s love and favour.

Yes, but I think plenty of people are a bit scepticial about some of that. I find that most intelligent people who also happen to be Christian probably sense that a lot of it is a bit of a scam, stage-craft, crowd manipulation. But it’s sort of ingrained and difficult to object to.

Do you think hypnotism or suggestibility plays a big role in religion in general?

Audiences at rock concerts can exhibit some of the trance or mania aspects of religious revivals, as in this example of ‘Beatle-mania’

It depends. There is a range of human experiences clustered around belief, suggestion, the stories we tell ourselves. Those experiences might include hypnosis in alternative therapy, or placebo responses, or religious experiences, or charismatic revivals, or rock concerts — it’s just a range. The trouble with going ‘is that just hypnosis?’ is that it’s difficult to define what hypnosis is. It’s like defining a magic trick. I think of magic as a short-hand for an experience you have, and you know the magician isn’t actually doing magic but the magician gives you an experience, and you know what to call it, and that makes sense and gives him a role. With hypnosis, there’s a similar thing going on — there’s a certain context, with a guy who’s called a hypnotist, and it’s done with the familiar tropes of hypnotism, and it’s recognized as such. But actually it’s a short-hand for quite different things — if you go to a hypnotist to stop smoking, if you’re trying to get on top of your unconscious processes, that’s quite different to going to on stage and being persuaded to dance like a ballerina. If someone’s hyper-suggestible, they may respond to both, but it’s difficult to lump the experiences together.

Can one really provoke a religious experience in an atheist with an NLP session? I mean, can one brainwash people to do or believe things almost against their will?

Well, I did that in a show. I found a highly suggestible person. It’s not like you can just walk down the road and make that happen. A TV show like that is a specific context, it doesn’t necessarily reflect the conditions of real life.

Tell me about your experiences with faith healing in your show, Miracle.

In the second half of the show, I say ‘we’re going to do some faith healing, and I will heal you’. This is a sceptical audience, but I say ‘you’ve just got to go with it, you’re obviously not the right audience for this, you’re not primed for it, and it’s OK to be sceptical and even repulsed by it, but beneath all that, there are some aspects that are useful, so if you go with me on this, it has the power to profoundly change how you feel, emotionally and physically’. And the show progresses in the way that those healings do — I offer out the Holy Spirit, as it were, but I don’t talk about it in religious language initially, it starts off secular. So I throw out this adrenaline experience — adrenaline heals pain. That’s why faith-healing only ever heals functional conditions that respond to pain relief, no one’s arm ever grows back.

Does it work?

The first shock was that it worked at all. Not only does the healing work, but I’ve also ‘slayed’ people, so they’re falling down [when people pass out in charismatic churches it’s called being ‘slain in the Holy Spirit’]. Some shows are better than others, but essentially it’s working as a mechanism even with a sceptical audience. It’s difficult to quantify the effect. But I’ve had a couple of tweets, people jokingly saying ‘well, my condition is back again, so much for that haha’. I tell people, this will stick with some of you, and for others it won’t. But also I’ve had letters from people saying ‘I don’t know what you did, I understand it isn’t faith-healing, but this condition is still gone and I feel amazing’. Someone on stage had a series of strokes when she was very young and had never been able to feel the left-side of her body. And now she could. One guy said he had terrible psoriasis, his arm was covered with it, and within five minutes, that was gone. One of the stage-crew has a teenage daughter who suffered from depression, and she’s been really helped by it. So sometimes it’s been quite transformative.

You can watch a clip of Derren ‘curing’ a woman of blindness in the show here.

How does it work?

The way I see it is that William James thing, acting ‘as if’. You give yourself permission to act ‘as if’ a thing isn’t a problem. There’s this story you tell yourself every day — ‘I’ve got a bad back and it’s a thing I live with’. The healing stops that story in its tracks, makes you stop and question it.

Like a religious conversion?

Yeah, a bit. There’s an adrenalin lift as you get on stage, and there are other people around you talking about it. Even if it is only a temporary thing, it’s a glimpse out of that story.

What about people getting ‘slain in the spirit’?

It’s not with quite the vigour and hysteria you see at revival services. Sometimes people are just complying with it. But sometimes their eyes roll back, they start shaking a bit. Sometimes people can’t stop shaking. I always imagine that people are sort of playing along, it’s just a sort of unconscious playing along. But then you see things that people wouldn’t know to play along to do. Sometimes people pass out and are out for the whole of the second half of the show.

Given some of these remarkable results, do you think hypnosis should be used more in the NHS?

I think what we need is a more people-oriented medicine — finding a softer, more caring middle-ground, without endorsing treatments that are claiming to do something they’re not. Let’s say you see your GP for your allocated six minutes, and he says ‘relax and take it easy’, you’ll feel ignored. If you have an hour with an alternative therapist, they’re taking an interest in you, sympathizing with you, there’s a ritual to it. Even if they’re essentially still saying ‘relax and take it easy’, it’s more likely to work. You feel like you’ve had attention paid to you. That’s what’s key: the bed-side manner. I never really recommend people see a hypnotist for smoking. If they are suggestible, it’s amazing, it’s like a magic pill. But for 50% of people it’s a waste of time.

OK, on a different note, how did you get into Stoic philosophy, and how have you found it helpful?

It started with Montaigne, who kept mentioning Stoic writers. So that made me pursue the Stoics, and I discovered a love of the Hellenistic philosophical world, and the Stoics in particular. I realized that it chimed with what I already felt was important and true. For example, when I was at university and afterwards, I had zero ambition. I was doing hypnosis and magic because it was a fun way to spend the day. I had no desire to get on TV or anything. It was a very ‘in the moment’ thing. So that chimed with the Stoic idea of focusing on the present moment and not getting attached to ambition or reputation. Then I gradually discovered new things in Stoicism, and it shaped my character in new ways. That led to me wanting to write a book on these things, it’s such a different voice to mainstream culture.

What’s the best thing you’ve learned about happiness in your research?

I think it’s the clarity of Epictetus’ maxim that you’re only in control of your thoughts and actions, and everything else you can let go. For me, that’s become a mantra. If something is frustrating you, what side of the line is it on? Obviously, it’s always on the side of things I can’t control. And then you can go, ‘it’s fine’ and let go. It makes me feel like a kid when it’s Saturday and you realize you don’t have to go to school. It’s just a very visceral feeling of relief. For example, things that your partner does that annoy you or get under your skin, you realize it’s actually fine, you don’t have to try and change them.

Do fame and wealth really not make you happy?

Well, we know there’s a watershed moment at around £40K where you’re comfortable and money is not a trouble, after that you don’t get much happier with more money. The people who aren’t happy with fame and wealth are the ones who are always chasing the next big thing and who have quite addictive personalities. There’s not a moment when you become successful. And it’s never permanent. Your goal just moves a bit further on. As for the fame thing…everything gets more extreme. The nice things become nicer — you get to travel first class, you can book tables in nice restaurants more easily. But the horrible stuff becomes much worse — you might have stuff about your private life written in newspapers, and you think everyone is thinking about it. You get stalkers, or people who just hate you, or mentally disturbed people who are out to destroy you. So I think it balances out.

You seem to have a very strong work ethic. What motivates you?

I never feel particularly motivated. Motivation is one of those words which people use when they feel they don’t have it and they sense it in others. I’m actually very lazy. I love it when there’s nothing in my diary. I go on tour because I love doing it, and it lets me live like I did in Bristol — I get my days free, so I can sit, read and write in coffee shops, and in the evenings I go out and do a show which makes me feel amazing even if I’ve had a bad day. If I’m sitting and writing, that feels very good to me. And going and doing a show is also hugely enjoyable, and there’s a lot of adrenaline. So all in all, that’s a lovely day, who wouldn’t want to do that.

You can watch Miracle on Netflix here and on Four on Demand here

For an alternative perspective, here’s an interview I did with Nicky Gumbel, head of the evangelical Alpha course, where he gives his take on religious experiences.

Here is another interview about hypnosis, faith and healing, with the medical professor Paul Dieppe.

My adventures with ecstatic experiences are told in The Art of Losing Control.

And you can explore my writing on Stoicism, which Derren quotes in his book Happy, in my first book Philosophy for Life and Other Dangerous Situations, which is now also available on audiobook.

Finally, you can sign up for my free weekly newsletter here.