Varieties, Lectures 8-10 The Divided Self; Conversion

 Last time, we focused on " …two different conceptions of the universe of our experience " (185).  When we left off the discussion of the sick souled, James had noted that those who are sick souled can nonetheless become ' happy. '  This possibility is the foundation of the religious experience characteristic of this fundamental moodedness: religion of the twice-born.  In this lecture, James aims to account for this transition by exploring the psychological parameters of the twice-born individual.

 James begins with a characterization of the " psychological basis " of the twice-born personality (186).  This is, of course, a general, not specifically religious, psychological description: some people experience themselves as divided: Homo Duplex (186- 7).  Without speculating on the causes of this experience, James connects it to the extreme forms of religious excitement with which he began Varieties (see passage from Augustine, pp ).

 As the case of Augustine suggests, the heterogeneity which seems at the heart of the sick souled individual, can be overcome, a process which James characterizes as ' unification. '  Religion is one of the avenues through which this unification can be accomplished, but there are countless others as well.  Consider the ' counter-conversion ' of Jouffroy (196-7). This is a unification in the opposite direction: skepticism.

* Conversion is the name James gives to the religious form of unification. * Obviously, we are going to treat this topic at some length, but at the end of this section James introduces an important distinction: Lysis v. Crisis. * These terms highlight two different modes of unification: developing vs. abrupt, total transformation.

* James begins with a definition of conversion: " …the process, gradual or sudden, by which a self hitherto divided, and consciously wrong inferior and unhappy, becomes unified and consciously right superior and happy, in consequence of its firmer hold upon religious realities " (210).

✻ As is his practice, James first turns to experimental, descriptive psychology for some insight into the broad contours of this phenomenon. ✻ The basis of this account is the complex set of aims and objects that typically animates an individual (Max the philosopher, Max the teacher, Max the husband, Max the parent). ✻ Shifting between these perspectives is like a shift in existential focus. Absorbed by these different aims and objects, our world and our experience shifts as we move between them. ✻ The shifts are motivated by " centres of our dynamic energy, " the passion with which we infuse the various roles. ✻ One clear advantage of this account is its capacity to explain the heterogeneous experience of the sick souled: it ' s due to a " great oscillation in the emotional interest " (217).

* This analysis also allows James to specify his definition of conversion in light of the psychological account. * In a basically unified individual, there exists what James calls " …the habitual centre of his personal energy " (217). * On these terms, conversion is the location of religious conviction at this center (218).

 Given this account of conversion, it should not be surprising that James locates the typical conversion experience in adolescence.  Moody teenagers, looking for something to organize and explain their experience, find in religion happiness, overcoming of self- doubt, entry into a wider world.  As you would suspect, James is not very interested in this typical experience. Rather he wants to focus on cases where adults go through the process.

* Before he turns to his subject matter fully, James further specifies his object, distinguishing it from theologically naive instances (the addict grasping for salvation). * He also acknowledges that some seem incapable of conversion (226-7).

 Relying again on Starbuck, James moves to clarify his treatment of conversion by noting that it can take two specific forms: volitional and self-surrender.  This distinction does not map directly on the distinction introduced in the previous section between lysis and crisis, though there are correclations.  The volitional form is typically gradual, consisting of the methodical replacement of energy centers by the specifically religious one.  The self-surrender form is typically characterized by the organization of subconscious effects that is realized in a sudden enthusiasm.  James is mostly interested in the self-surrender form of conversion, both because they aren ' t all the differences between the two are small, but mostly because even the volitional form requires what Starbuck characterizes as the " giving-up " of the personal will.

 As James explains it, this surrender is necessary because of the perceived gap in the individual between their present state (sin!) and their goal, a gap which can only be overcome by surrendering to the goal.  In an interesting aside, James suggests a genealogy of Christianity organized by the increasing importance placed on this surrender by various denominations (233).

 After reviewing a number of (lengthy) conversion narratives, James asks the obvious question: What should we think about this?  In order to account for his own thinking, James turns once again to psychological description and theorizing, attending in this instance to the subconscious ground upon which so much of the conversion process flowers.  Employing the concept of a " field of consciousness, " the normal functioning of which includes variations in width or scope, a fluctuation in the field ' s margins.  He ' s particularly interested in the, for him, recent recognition of extra-marginal elements of the field (256-7).  It ' s significance is that it requires reference to the subconscious.

* The significance of this analysis becomes clear when it is applied to the conversion narratives that he has been reviewing. * Relying on the work of other psychologists, James observes that there seems to be a high correlation between sudden converts and " the possession of an active subliminal life " (264). * He even offers a psychological typology of the sudden convert (265)

* Obviously, some believers may be concerned that this sort of analysis may diminish the spiritual significance of the conversion phenomenon. * As you should anticipate, James disagrees, insisting that what is important is not the explanation for the conversion, but it ' s consequences in the life of the converted individual (265-6).

* What are the felt dimensions of the conversion experience? 1. Giving oneself over to a higher power. 2. Loss of worry. 3. Penetration of mystery to a higher truth. 4. Rejuvenation of the world. 5. Ecstatic happiness.

 James acknowledges the frequent transiency of these experiences, and the subsequent failure to maintain the conversion experience.  This is of a piece, he suggests, with our general emotional lives.  What is important to note is that for some, it is constant, while for most it is merely a ' cooling off ' of the initial enthusiasm.  Rarely is it that the conversion is completely undone, so James concludes that conversion is an instance of a " changed attitude towards life " (284).