Doctor Who, page 1 of 8

A 6-part radio drama first broadcast at the start of 1977, Aliens in the Mind just about fits into the category of “kids with mind powers” that has become a bit of a theme on Mewsings. The reason I say “just about fits” is that the actual kid with mind powers, Flora Keiry, is pretty much a secondary character, the focus of the narrative being on the lead duo of brain surgeon John Cornelius and Professor Curtis Lark of the New York Institute of Paranormal Phenomena (played by Peter Cushing and Vincent Price), so this isn’t about the inner experience of a kid with mental powers in the same way as, say, The Chrysalids or Carrie.

The story starts with Cornelius and Lark arriving on the Hebridean island of Luig, to attend the funeral of their medical-school chum, Dr Hugh Dexter. There they find that not only were the circumstances of Dexter’s death somewhat suspicious, but he left them a hidden message, a record of his discovery that the island is the breeding ground for a new, mutant species of human. Most of these, having passed through an adolescent phase of mental disorientation known as “the Island Sickness”, become indistinguishable from other human beings, with no special powers. But a small number — perhaps only one at a time — become “controllers”, who can transmit telepathic orders which instantly turn the other, heretofore dormant mutants into mindless zombies bent on obeying the controller’s command.

Cornelius and Lark realise that Flora, an eighteen-year-old who never emerged from the mental disorientation stage of the Island Sickness, and so who has the mental and emotional maturity of a much younger child, is just such a controller, and manage to get her off the island and back to London to see if they can work out what’s going on. This, though, is only the start of a plot that soon moves into conspiracy thriller territory, bringing in Manchurian Candidate-like ideas of brainwashing as a means of achieving political ends.

Only a few months before, British TV had seen another take on The Manchurian Candidate, this time in the shape of Robert Holmes’s The Deadly Assassin serial for Season 14 of Doctor Who. The funny thing about this is that Aliens in the Mind, though not scripted by him, also came from Robert Holmes.

According to Richard Molesworth’s biography, Robert Holmes: A Life in Words, Holmes first came up with the idea behind Aliens in the Mind in 1967, when he submitted it as an idea for a TV series entitled Schizo. He then repurposed it as a possible Doctor Who script in 1968, around the time of writing his second adventure for the series (The Space Pirates), this time calling it Aliens in the Blood. Again, it failed to catch. He finally managed to get it commissioned in 1975 as a radio play, and intended to write it while on a Mediterranean holiday, only to have his wife fall ill, after which he had to spend all his spare time till his Doctor Who duties began again looking after her. As a result, Aliens in the Mind (as it was now titled) was scripted by Rene Basilico, with Holmes receiving a credit for the idea. (It’s a real pity he never got to write the scripts himself. Holmes loved a double act and created some of the most successful secondary characters in the classic era of Doctor Who, most notably Jago and Lightfoot from The Talons of Weng-Chiang. It would have been wonderful to hear what he’d have done with Cushing and Price.)

Although she’s not the main character, Flora still lives through the experience of your average “kid with mental powers”. From Firestarter to Stranger Things and The Institute, it’s the eternal fate of such kids to fall into the hands of scientists who want to study them, and who usually end up treating them as less than human. If Cornelius and Lark weren’t our main characters — and weren’t played with such suave charm as Cushing and Price bring to them — it would be easier to see just what they put poor Flora through. When she gets distressed and has doubts about leaving the island with them, they drug her. They take her to a psychiatrist who tries to hypnotise her, without telling her this is what they’re doing. Most of all, the pair make all the decisions for her, in the confidence that they, of course, are doing everything for her own good, despite the distress and danger they put her in. It would have been a quite different story if Flora had been the focal character. As it is, her personal story comes to something of a disappointing end as the series shifts out of weird SF and into conspiracy thriller territory for the final two episodes. (And ending with a Midwich Cuckoos-like opening out onto the wider stage: if this is happening here, what about the rest of the world?)

It’s a fun serial, mostly thanks to Cushing and Price, who are given some (but not enough) friendly UK-vs-US badinage, as well as for its Doctor Who-ishness (a Brigadier is brought on near the end, and you just know he ought to be the Brigadier). Plus, its mix of political paranoia, distrust of corporations, interest in mind-powers — and, sadly, its unexamined sexism — place it very much in the 1970s culturally.

Flora is an interesting example of the “kid with mental powers” who’s both very powerful and emotionally immature, meaning she uses her abilities as a toddler might, with all a toddler’s impulses of childish enthusiasm and sudden fear, plus a complete lack of self-control, leading, without her intending it, to endanger herself and others. It’s a pity the story wasn’t more about her; but it’s also a pity we never got to see more adventures from Cornelius and Lark as played by Cushing and Price. And it would have been great to hear them scripted by Holmes himself.

The title alone is enough to earn Hodgson’s 1908 novel a place at the heart of any weird fiction canon. And the book’s first quarter, with its nameless narrator (known as “the Recluse” to this found-manuscript’s editor) holing himself up in a remote country house and fending off nightly attacks from noxious swine-things like a classic Doctor Who base-under-siege story, feels like the perfect set up for a weird adventure story. But then things take a ninety-degree swerve into the cosmic, visionary, and psychedelic, with a long trip through accelerated time. We see the death of our Earth and the Sun, then follow a slow, abstract path to the heart of the universe, to glimpse the truth behind “the scheme of material creation”: a pair of massive central suns, one a giant, weird green (“the abode of some vast Intelligence?”), the other utterly dark. Then back to the present and the house under siege, though not, now, by a host of fleshy-white swine-things, but one giant green glowing one, whose touch leaves a fungous infection that recalls, to my mind, the bleak and inexplicable creeping death in Lovecraft’s most coldly cosmic tale, “The Colour Out of Space”.

To be wrenched out of what seems like such a brilliant set up for a weird adventure novel into that rather abstract, visionary journey to the heart of the cosmos always leaves me wondering if The House on the Borderland has a single, unifying idea behind its various, brilliantly weird episodes, or is just a collection of Hodgson’s wilder imaginings. As well as the swine-things and the time journey, there’s a curtailed afterlife love story, as the Recluse has a perhaps visionary, perhaps extra-dimensional, meeting with his lost, dead love — and this is another jarring moment, because at this point it’s revealed that most of this section of the manuscript is missing. It’s almost modernistic in effect, as we experience the Recluse’s feelings of loss through having the relevant portion of the story itself missing, apart from hints and echoes.

Lovecraft loved the book (though he couldn’t help squirming at its “few touches of commonplace sentimentality”), but came to it too late for it to really be an influence. And I feel that Hodgson is far more of a gut writer than one like Lovecraft, who had a definite outlook and philosophy. (I almost wonder if the book didn’t kick off after a fevered reading of Wells’s The Time Machine, which has the same mix of beast-men (the Morlocks) and a trip to the end of time. Only, Hodgson takes things to far weirder extremes.) Still, it seems, from his author’s note at the start, that The House on the Borderland has some unifying meaning:

“The inner story must be uncovered, personally, by each reader, according to ability and desire. And even should any fail to see, as now I see, the shadowed picture and conception of that to which one may well give the accepted titles of Heaven and Hell; yet can I promise certain thrills, merely taking the story as a story.”

The start of the novel, with its nightly assaults by semi-human swine-things, is chock full of classic Gothic imagery of the dark subconscious: a bottomless Pit, an unexplored cellar, a trapdoor opening onto unimaginable depths, an overpowering rush of water, the swine-things themselves, and the fact that they don’t seem to be seen by the Recluse’s sister, the one person with whom he lives. Plus there’s the lure of the shadow-self, and that need to stare into one’s personal Nietzschean Abyss:

“Sometimes, I have an inexplicable desire to go down to the great cellar, open the trap, and gaze into the impenetrable, spray-damp darkness. At times, the desire becomes almost overpowering, in its intensity.”

The novel feels like a wholesale reaction to all the nineteenth century’s upendings of religious certainties: Darwin’s linking of man to the animals (the swine-things), the realisation that the sun must one day die, even the germ theory of disease (in the way the dog’s eerily glowing wound infects a cut on the Recluse’s arm), plus the gradual replacement of a Christian Heaven by an astronomical cosmos of suns, planets, and nebulae.

But I think the thing that unifies Hodgson’s novel is clear in its title. This house stands on a borderland, and so it is the house, by being where it is, that unites the various weird realities it touches. Living in it, the Recluse is living between the bestial (attacks by the swine-things) and the spiritual (his visions of his dead love in her seashore afterlife); also between life and death (the gods that surround the house’s visionary twin in the Arena seem to represent “a state of life-in-death”); and between Heaven and Hell (the house has “Little curved towers and pinnacles, with outlines suggestive of leaping flames”), or hope and despair, in the way the narrator’s connection with his lost love at the Sea of Sleep, and his apprehension of the Green Sun as some sort of ultimate intelligence, are set against the swine-things, the beast-headed gods of the Plain of Silence, the Dark Sun that twins the Green Sun, and the Dark Nebula (“a very hell-fog”), which seems to contain souls trapped in agony (“A face, human in its outline; but so tortured with woe, that I stared, aghast. I had not thought there was such sorrow, as I saw there.”)

These extremes of Heaven and Hell, hope and despair, are part of a package. You can’t have one without at least risking the other. Or so the Recluse’s dead love tells him, at one point:

“Strangely, she warned me; warned me passionately against this house; begged me to leave it; but admitted, when I questioned her, that she could not have come to me, had I been elsewhere.”

And if it’s the house that unifies the various elements in Hodgson’s weird novel, then it’s not much of a leap to taking that house as a metaphor for the human condition. Its cellars are the outermost regions of the unconscious, whose key the narrator keeps with him at all times (though he only, at first, goes down there to store and retrieve wine, inebriation being one way into the realms of the unconscious). Below these are far vaster, perhaps limitless depths. The Recluse spends most of his time, though, in his study, a room which symbolises the intellect. It’s this room that has the weakest external door, and where the swine-things get closest to breaking in. As a final indicator that the house and the man who lives in it are one, it’s only when the Recluse’s body is invaded by the giant green swine-beast’s infection that the swine-thing(s) manage to get inside the house.

It seems to me that, though The House on the Borderland’s depiction of humankind as standing on the edge of all sorts of weird realms is undoubtedly cosmic, it’s not as despairing as Lovecraft’s cosmicism. Hodgson isn’t saying, as Lovecraft did, that humankind is utterly insignificant compared to the vastness of the cosmos, but he is saying that it’s possible, in such enormous and strange spaces, to be infinitely lonely:

“…I realised, despairingly, that the world might wander forever, through that enormous night. For a while, the unwholesome idea filled me, with a sensation of overbearing desolation; so that I could have cried like a child.”

But this could just be a depiction of the Recluse’s own particular type of Hell. He seems to have become locked in loss since the death of his loved one. He still, for instance, lives with a woman (his sister), but appears to have absolutely no emotional or intellectual connection with her (“I have made a rule never to speak to her about the strange things that happen in this great, old house”). Similarly, after his dog dies, he acquires another one, but can’t bring himself to take it into the house, even when it’s being attacked at night by the massive green swine-thing. His one physical contact with it results in his own infection.

The House on the Borderland is undoubtedly a classic of weird fiction. I still find the central time-travel section too slow-moving and abstract, and the Doctor Who fan in me would love to read a version that was only about the swine-things assailing the house at night, but perhaps it’s the unforgiving strangeness of the book’s jarring shifts in narrative direction that really encapsulate its meaning and power: we’re all of us living in houses on many strange and disquieting borderlands, and had better watch out.

The House on the Borderland is available at Project Gutenberg. The William Hope Hodgson blog contains a lot of information about the writer and his works.

I can’t let Doctor Who’s 50th anniversary pass without a Whovian post. For me, the highpoint has been Mark Gatiss’s excellent, and wonderfully moving, drama about William Hartnell and the beginning of the whole thing, An Adventure in Space and Time, plus the recovery of The Web of Fear and The Enemy of the World. Though I wrote a while ago about Why I Like Doctor Who, I’ve been thinking that that blog entry only answers — or, perhaps, asks — half the question. I might know why I like it, but what is it, exactly, that I like? What is the thing I’m liking when I say I like Doctor Who?

Kim Newman, in his excellent little critical appraisal of the show for BFI TV Classics, offers a few nuggets. It is, he says:

“BBC-TV’s most eccentric saga, at once cosily familiar and cosmically terrifying.”

(Though I wouldn’t say it’s cosmically terrifying in the Lovecraftian sense — something else I wrote about a while back, on Lovecraftian Who. It is, however, most certainly eccentric and cosy.)

It is, he says:

“…a continually rewritten fiction…”

Which answers my own feeling that I don’t really care too much about the continuity, or world-building, aspect of the show. It doesn’t matter to me that, for instance, Atlantis gets its comeuppance in — is it three different ways? They might be alternative Atlantises in alternative time streams. I don’t care. I don’t care either that the Time Lords in The War Games seem to be different to the Time Lords in The Deadly Assassin. All I care is that there are good stories, and that each one is in done in, as a lawyer might say, a good and Doctor Who-like fashion.

So, what is a good and Doctor Who-like fashion? What is the essence of this thing called Doctor Who? Newman says:

“Boiled down to its simplest format, Doctor Who is a character actor and a police box.”

The best definition of fantasy, as a genre, comes from, I think, Brian Atterby, who says it is a “fuzzy set”. A fuzzy set is a group of things where we’re more sure of what belongs to the set than why. “Games”, for instance, is a fuzzy set. If you try to define “a game” as, say, “something with rules”, then you realise that some games don’t have rules — childhood make-believe games, for instance — or if you define it as “something done for fun”, then you realise that sports are games done by professionals, and so on. For everything you can say is a defining feature of “a game”, there will always be at least one example of something that is a game, but doesn’t have that feature, yet it shares enough other features with other games to be a game. Doctor Who is a fuzzy set, too. There have been episodes without the Doctor, and stories without the TARDIS, but they were still Doctor Who. Each story simply has to have enough Doctor Who-ish ingredients to overcome any potential non-Doctor Who-ishess, and then it can be classed as Doctor Who.

Of course, Kim Newman was writing about the TV show, and Doctor Who is so much more than that. For me, at the start, although the TV show was the focus of it all, it was such a rare event (only 26 or so episodes per year, a poor-but-perfect 25 minutes each), that other things had to make up the bulk of my Doctor Who focus. And for me, this meant the Target books and the weekly/monthly magazine (as well as an awful lot of making up stories in my head).

Without access to the TV show, you had to be a sort of archeologist, piecing together fragments of the past. The magazine had photos and plot summaries, the books had covers and fleshed-out stories. You married it all together in your own head. I remember, at the Brighton World Horror Convention a couple of years ago, a panel discussing people’s experience of the old black & white classic horror movies, where someone said they first learned of these old horror movies through books and magazines, where all you’d have would be the same small set of stills, and that these stills were full of such promise, it made you long to see the film. But when you got to finally see the film, the result was often a slight disappointment. My experience of much old Doctor Who has been the same. I knew those few oft-recycled stills from the old shows so well, and each new, not-seen-before photo was like a treasure. Seeing the actual shows often came as a shock — mostly, for instance, at how clumsy those fantastic-looking monsters moved (the Ice Warriors, so fearsome, noble and warrior-like in photographs, so clumsy in actual motion). Similarly, though I loved the Third Doctor’s Earth-bound adventures in the novelisations, I found him off-puttingly arrogant and short-tempered in the actual TV shows. But I wonder how much part of my experience of Doctor Who was all about that effort of reconstruction — putting together the stories with the photos, archeologically reconstructing those (as I thought) never-to-be-seen adventures of yesteryear from what remained. Being involved in Doctor Who was as much an effort of imagination as it was of passive appreciation.

I recently re-watched the first ever episode of Doctor Who — still one of its best — and realised how appropriate it is that it all starts in a junkyard. Because, if it’s anything, Doctor Who is a junkyard, a junkyard of the imagination, as much full of wonders as rubbish — and often of things that are both at the same time. Like a junkyard, one of the great charms of Doctor Who is unusual juxtaposition, the fantastic beside the familiar — Daleks trundling over Westminster Bridge, Cybermen emerging from the sewers, a hulking Krynoid charging round the grounds of some old country house, Egyptian mummies in a Victorian Gothic folly.

And, of course, junkyards are full of old things. Doctor Who is full of old things, too. And old things means nostalgia. There are, I’d say, three types of Doctor Who nostalgia. There’s the most obvious one, of revisiting the episodes I watched as a kid — and not just that, but re-experiencing the whole texture of TV back then, something that, for me, is particularly evident in something like The Brain of Morbius, with its gloomy studio feel, its flash-bang effects, and the peculiar look of the period’s video technology, that conjures up a whole aesthetic of that time. Another sort of Doctor Who nostalgia is a borrowed nostalgia that comes from learning about shows from the past that I never saw, and vicariously experiencing other people’s fondness for them — the whole quaintness of Dalekmania, for instance, or realising just how 60s the 60s shows were. But there’s a third sort of nostalgia, which is about how Doctor Who plugs you into a much larger stream of the culture as a whole. Mostly, it has to be said, this comes from the show’s own junkyard mentality, of grabbing ideas from elsewhere and trying them out — Doctor Who does Sherlock Holmes, or Doctor Who does Hammer Horror, or Doctor Who does dinosaurs — but also from the way it makes use, as any long-lived, pulpy kind of story-anthology of its type can’t help but do, of all those stock characters and situations of adventure fiction, or science fiction, or British fiction — the retired colonels, the stuffy bureaucrats, the stodgily unimaginative politicians, the mad scientists, the embittered ex-soliders-turned-mercenaries, the fanatic idealists intent on reshaping the world, the dangerously eccentric millionaires, the disfigured geniuses lurking in catacombs — from the way, then, that it plugs you into a cultural nostalgia for archetypal adventure stories.

Presiding over this junkyard is, of course, the Doctor — I. M. Foreman from 76 Totters Lane — who lives, and travels, in a box. It may take the outward form of a Police Box, but this is, really “the box” — the telly itself — and it is through this, the medium of telefantasy, that the Doctor travels, changing time zones and planets as you might change channel, then pausing to observe them through his own TV screen. I’ve never really cared that Doctor Who’s effects haven’t been that great; I like, in fact, its very televisualness, its staginess, its sets-and-rubber-monsters-ishness, its wobbly spaceships on strings. Perhaps this is because my initial experience of what Doctor Who was came as much from those still photos and book covers, which allowed my imagination to bring the stories to life way before I got the chance to see them (again, or for the first time) on DVD. And so I know that the TV show itself can only ever be an approximation to the real thing that is Doctor Who, which is formed within my head.

So to me, Doctor Who isn’t just a TV program. It’s a whole bunch of stuff. Particularly, it’s a whole bunch of random, weird stuff shoved haphazardly together, presided over by a cantankerous and oddly changeable proprietor, who occasionally fits these cultural cast-offs and odd bits of the past together into futuristic or fantastic shapes, and puts them to strange but ingenious uses.

When I say Doctor Who is a junkyard, I really do mean it as a compliment.