This post has no title

In John McPhee’s excellent new book on writing, Draft No. 4, which I mentioned here the other day, he shares an anecdote about his famous profile of the basketball player Bill Bradley. McPhee was going over a draft with William Shawn, the editor of The New Yorker, “talking three-two zones, blind passes, reverse pivots, and the setting of picks,” when he realized that he had overlooked something important:

For some reason—nerves, what else?—I had forgotten to find a title before submitting the piece. Editors of every ilk seem to think that titles are their prerogative—that they can buy a piece, cut the title off the top, and lay on one of their own. When I was young, this turned my skin pink and caused horripilation. I should add that I encountered such editors almost wholly at magazines other than The New Yorker—Vogue, Holiday, the Saturday Evening Post. The title is an integral part of a piece of writing, and one of the most important parts, and ought not to be written by anyone but the writer of what follows the title. Editors’ habit of replacing an author’s title with one of their own is like a photo of a tourist’s head on the cardboard body of Mao Zedong. But the title missing on the Bill Bradley piece was my oversight. I put no title on the manuscript. Shawn did. He hunted around in the text and found six words spoken by the subject, and when I saw the first New Yorker proof the piece was called “A Sense of Where You Are.”

The dynamic that McPhee describes at other publications still exists today—I’ve occasionally bristled at the titles that have appeared over the articles that I’ve written, which is a small part of the reason that I’ve moved most of my nonfiction onto this blog. (The freelance market also isn’t what it used to be, but that’s a subject for another post.) But a more insidious factor has invaded even the august halls of The New Yorker, and it has nothing to do with the preferences of any particular editor. Opening the most recent issue, for instance, I see that there’s an article by Jia Tolentino titled “Safer Spaces.” On the magazine’s website, it becomes “Is There a Smarter Way to Think About Sexual Assault on Campus?”, with a line at the bottom noting that it appears in the print edition under its alternate title. Joshua Rothman’s “Jambusters” becomes “Why Paper Jams Persist.” A huge piece by David Grann, “The White Darkness,” which seems destined to get optioned for the movies, earns slightly more privileged treatment, and it merely turns into “The White Darkness: A Journey Across Antarctica.” But that’s the exception. When I go back to the previous issue, I find that the same pattern holds true. Michael Chabon’s “The Recipe for Life” is spared, but David Owen’s “The Happiness Button” is retitled “Customer Satisfaction at the Push of a Button,” Rachel Aviv’s “The Death Debate” becomes “What Does It Mean to Die?”, and Ian Frazier’s “Airborne” becomes “The Trippy, High-Speed World of Drone Racing.” Which suggests to me that if McPhee’s piece appeared online today, it would be titled something like “Basketball Player Bill Bradley’s Sense of Where He Is.” And that’s if he were lucky.

The reasoning here isn’t a mystery. Headlines are written these days to maximize clicks and shares, and The New Yorker isn’t immune, even if it sometimes raises an eyebrow. Back in 2014, Maria Konnikova wrote an article for the magazine’s website titled “The Six Things That Make Stories Go Viral Will Amaze, and Maybe Infuriate, You,” in which she explained one aspect of the formula for online headlines: “The presence of a memory-inducing trigger is also important. We share what we’re thinking about—and we think about the things we can remember.” Viral headlines can’t be allusive, make a clever play on words, or depend on an evocative reference—they have to spell everything out. (To build on McPhee’s analogy, it’s less like a tourist’s face on the cardboard body of Mao Zedong than an oversized foam head of Mao himself.) A year later, The New Yorker ran an article by Andrew Marantz on the virality expert Emerson Spartz, and it amazed and maybe infuriated me. I’ve written about this profile elsewhere, but looking it over again now, my eye was caught by these lines:

Much of the company’s success online can be attributed to a proprietary algorithm that it has developed for “headline testing”—a practice that has become standard in the virality industry…Spartz’s algorithm measures which headline is attracting clicks most quickly, and after a few hours, when a statistically significant threshold is reached, the “winning” headline automatically supplants all others. “I’m really, really good at writing headlines,” he told me.

And it’s worth noting that while Marantz’s piece appeared in print as “The Virologist,” in an online search, it pops up as “King of Clickbait.” Even as the magazine gently mocked Spartz, it took his example to heart.

None of this is exactly scandalous, but when you think of a title as “an integral part of a piece of writing,” as McPhee does, it’s undeniably sad. There isn’t any one title for an article anymore, and most readers will probably only see its online incarnation. And this isn’t because of an editor’s tastes, but the result of an impersonal set of assumptions imposed on the entire industry. Emerson Spartz got his revenge on The New Yorker—he effectively ended up writing its headlines. And while I can’t blame any media company for doing whatever it can to stay viable, it’s also a real loss. McPhee is right when he says that selecting a title is an important part of the process, and in a perfect world, it would be left up to the writer. (It can even lead to valuable insights in itself. When I was working on my article on the fiction of L. Ron Hubbard, I was casting about randomly for a title when I came up with “Xenu’s Paradox.” I didn’t know what it meant, but it led me to start thinking about the paradoxical aspects of Hubbard’s career, and the result was a line of argument that ended up being integral not just to the article, but to the ensuing book. And I was amazed when it survived intact on Longreads.) When you look at the grindingly literal, unpoetic headlines that currently populate the homepage of The New Yorker, it’s hard not to feel nostalgic for an era in which an editor might nudge a title in the opposite direction. In 1966, when McPhee delivered a long piece on oranges in Florida, William Shawn read it over, focused on a quotation from the poet Andrew Marvell, and called it “Golden Lamps in a Green Night.” McPhee protested, and the article was finally published under the title that he had originally wanted. It was called “Oranges.”

From Xenu to Xanadu

I do know that I could form a political platform, for instance, which would encompass the support of the unemployed, the industrialist and the clerk and day laborer all at one and the same time. And enthusiastic support it would be.

—L. Ron Hubbard, in a letter to his wife Polly, October 1938

Yesterday, my article “Xenu’s Paradox: The Fiction of L. Ron Hubbard and the Making of Scientology” was published on Longreads. I’d been working on this piece, off and on, for the better part of a year, almost from the moment I knew that I was going to be writing the book Astounding. As part of my research, I had to read just about everything Hubbard ever wrote in the genres of science fiction and fantasy, and I ended up working my way through well over a million words of his prose. The essay that emerged from this process was inspired by a simple question. Hubbard clearly didn’t much care for science fiction, and he wrote it primarily for the money. Yet when the time came to invent a founding myth for Scientology, he turned to the conventions of space opera, which had previously played a minimal role in his work. Both his critics and his followers have looked hard at his published stories to find hints of the ideas to come, and there are a few that seem to point toward later developments. (One that frequently gets mentioned is “One Was Stubborn,” in which a fake religious messiah convinces people to believe in the nonexistence of matter so that he can rule the universe. There’s circumstantial evidence, however, that the premise came mostly from John W. Campbell, and that Hubbard wrote it up on the train ride home from New York to Puget Sound.) Still, it’s a tiny fraction of the whole. And such stories by other writers as “The Double Minds” by Campbell, “Lost Legacy” by Robert A. Heinlein, and The World of Null-A by A.E. van Vogt make for more compelling precursors to dianetics than anything Hubbard ever wrote.

The solution to the mystery, as I discuss at length in the article, is that Hubbard tailored his teachings to the small circle of followers he had available after his blowup with Campbell, many of whom were science fiction fans who owed their first exposure to his ideas to magazines like Astounding. And this was only the most dramatic and decisive instance of a pattern that is visible throughout his life. Hubbard is often called a fabulist who compulsively embellished own accomplishments and turned himself into something more than he really was. But it would be even more accurate to say that Hubbard transformed himself into whatever he thought the people around him wanted him to be. When he was hanging out with members of the Explorers Club, he became a barnstormer, world traveler, and intrepid explorer of the Caribbean and Alaska. Around his fellow authors, he presented himself as the most productive pulp writer of all time, inflating his already impressive word count to a ridiculous extent. During the war, he spun stories about his exploits in battle, claiming to have been repeatedly sunk and wounded, and even a former naval officer as intelligent and experienced as Heinlein evidently took him at his word. Hubbard simply became whatever seemed necessary at the time—as long as he was the most impressive man in the room. It wasn’t until he found himself surrounded by science fiction fans, whom he had mostly avoided until then, that he assumed the form that he would take for the rest of his career. He had never been interested in past lives, but many of his followers were, and the memories that they were “recovering” in their auditing sessions were often colored by the imagery of the stories they had read. And Hubbard responded by coming up with the grandest, most unbelievable space opera saga of them all.

This leaves us with a few important takeaways. The first is that Hubbard, in the early days, was basically harmless. He had invented a colorful background for himself, but he wasn’t alone: Lester del Rey, among others, seems to have engaged in the same kind of self-mythologizing. His first marriage wasn’t a happy one, and he was always something of a blowhard, determined to outshine everyone he met. Yet he also genuinely impressed John and Doña Campbell, Heinlein, Asimov, and many other perceptive men and women. It wasn’t until after the unexpected success of dianetics that he grew convinced of his own infallibility, casting off such inconvenient collaborators as Campbell and Joseph Winter as obstacles to his power. Even after he went off to Wichita with his remaining disciples, he might have become little more than a harmless crank. As he began to feel persecuted by the government and professional organizations, however, his mood curdled into something poisonous, and it happened at a time in which he had undisputed authority over the people around him. It wasn’t a huge kingdom, but because of its isolation—particularly when he was at sea—he was able to exercise a terrifying amount of control over his closest followers. Hubbard didn’t even enjoy it. He had wealth, fame, and the adulation of a handful of true believers, but he grew increasingly paranoid and miserable. At the time of his death, his wrath was restricted to his critics and to anyone within arm’s reach, but he created a culture of oppression that his successor cheerfully extended against current and former members in faraway places, until no one inside or outside the Church of Scientology was safe.

I wrote the first draft of this essay in May of last year, but it’s hard to read it now without thinking of Donald Trump. Like Hubbard, Trump spent much of his life as an annoying but harmless windbag: a relentless self-promoter who constantly inflated his own achievements. As with Hubbard, everything that he did had to be the biggest and best, and until recently, he was too conscious of the value of his own brand to risk alienating too many people at once. After a lifetime of random grabs for attention, however, he latched onto a cause—the birther movement—that was more powerful than anything he had encountered before, and, like Hubbard, he began to focus on the small number of passionate followers he had attracted. His presidential campaign seems to have been conceived as yet another form of brand extension, culminating in the establishment of a Trump Television network. He shaped his message in response to the crowds who came to his rallies, and before long, he was caught in the same kind of cycle: a man who had once believed in nothing but himself gradually came to believe his own words. (Hubbard and Trump have both been described as con men, but the former spent countless hours auditing himself, and Trump no longer seems conscious of his own lies.) Both fell upward into positions of power that exceeded their wildest expectations, and it’s frightening to consider what might come next, when we consider how Hubbard was transformed. During his lifetime, Hubbard had a small handful of active followers; the Church of Scientology has perhaps 30,000, although, like Trump, they’re prone to exaggerate such numbers; Trump has millions. It’s especially telling that both Hubbard and Trump loved Citizen Kane. I love it, too. But both men ended up in their own personal Xanadu. And as I’ve noted before, the only problem with that movie is that our affection for Orson Welles distracts us from the fact that Kane ultimately went crazy.