The Varieties of Religious Experience Lectures 8-10

 

The Varieties of Religious Experience Lectures 8-10

Lecture 8- The Divided Self

Now we are beginning to see heterogeneous personalities with the psychological temperament of twice borns as being one of discordancy  and an incompletely unified intellectual constitution. With examples like someone crying on the outside at a funeral but oddly laughing on the inside. With such pathologies the self unification becomes a primary concern. Saint Augustine was a good example; divided by two wills, one new and one old. But self unity does not have to be religious rather it is to cure this original inner incompleteness; while religion however, is an extreme relief. With some more secular examples such as going from religion to skeptical of it, or moral problems to freedom(s), or even stale to passionate (p175). By religion to skepticism there are certainly counter conversion cases with an example of a person's revelation being unable to accept a God permitting such evil in their world. We also saw odd examples where minimal stimulus causes an entire new shift in mental equilibrium.

Now concerning a unification there is two ways about it: one, gradual and two, sudden, with examples of Bunyan and Tolstoy both being gradual. Now bringing James to Tolstoy’s recovery, of whom perceived his conviction of life as meaningless. And so, he aims to solve this by analyzing finite term through finite term - certainly an indeterminate probability. And this becomes the extent of the intellect unless irrational sentiments of faith bring it to the infinite, “believe in the infinite as common people do and life grows possible again” (p184). Wherever human life has walked faith has been necessary for living, the faith to continue on. By Tolstoy, “the idea of an infinite God, of the divinity of the soul, of the union of men's actions with God -- these are ideas elaborated in the infinite secret depths of human thought” (p184). We also get the story of Bunyan’s recovery; going from peace to horrid stress a solid 20 times a day he was gradually regaining his relations with God. Until finally feeling one with the divine; he perceives himself in heaven and felt like chains had dropped off of him. In spite of his neurotic stressors, he became a minister, and eventually reflected in the belief that one “must be beaten, must beg, suffer hunger…” (p188). And in his experiential resolutions he expressed an exuding of ecstasy over Bunyan’s soul.

Lecture 9- Conversion

Conversion signifies such unifications, one afterwards with a more superior and pragmatic consciousness; generally, an entirely changed reality. We get an example of Stephen Bradley in which a phenomenal experience converted them back to a strong religious regard. They are possessed by the Holy Ghost and express a near infinite happiness but then feel unworthy of it however, afterwards it always stays with them and then lives for God. Concerning the psychology of such character changes; human aims, ideas, and objects form diverse independent systems (p193) with each possible at awakening related excitements. Now, when a single concept consumes one’s conscious attention, then all other ideas may then be excluded from consideration. Thus, commonly becoming a transformation, “the completest ways in which the self can be divided” (p194). By the shifting of emotional interests, such excitements make for a new “habitual center of personal energy” (p196), a new centering of our conscious awareness. Centering's depend relatively upon the individual and defines them. With ideas being both either central or peripheral. In these regards converted would mean the centering of one's peripheral ideas. But how do we represent this? Psychology has no ‘how’ or ‘why’ for such excitement shifts. Maybe it is excitement’s heat and also liveliness that helped to operate ideas within our field of consciousness. Thus, taking the mind as a collection of ideas altering with experience and age, often weakening. But with new perspectives one may experience a ‘massive shock’ and organic alteration with the center of gravity adjusting to an attitude more stable (p197).

James highly enjoys Starbuck’s relation of conversion to moral ripening; it is common that many factors rest within subconscious as “motives habitually ripen in silence” (p198), and often extreme emotions precede such adjustments. Starbuck shows a parallel between conversion and young evangelicals as a growth into larger spiritual life as a normal phase in adolescence for humans (p199). For all these people, generally the senses of incompleteness, sin, and concerns of afterlife centered around them, when afterwards they are left with a wider outlook on life (p199). Concerning psychologist Leuba’s ideals, religious theology is submissive to moral aspects. By this, defining religion as, “emotions springing from the sense of sin and its release” (P201) with one needing higher help. By this we have extreme examples being Bunyan and Alline.

Now conversion is not just a typical process for everyone, and for some conversion is impossible. Certainly, within such conversions so far there has been particularly distinct elements, and some people could never center such factors; either as unable to imagine the invisible or a commitment to language counter to religious regards (p204). With some, inhibitions are never to be overcome. With all thus far James argues two forms of conversion: volitional (gradual), and two, self surrender, or when one’s will can no longer help and only acts as an inhibition, then self surrender becomes necessary. James notes his appreciation of the ideal of subconscious incubation of motives; within a volitional gradual conversion there are always critical points for advancing forward. And remarkable factors from one subconscious maturing express themselves in fruits with time.

Now, ending this first lecture of conversion, James aims to address our topic in regards to its importance within religious history. By this, just telling another to cheer up has always had a distaste for being superficial and one cannot stretch will as such. James argues only two ways to truly rid such undesired feelings: one, a negativity so incredibly powerful to break us, or two, the complete exhaustion of willpower and thus giving up and not caring anymore. With the ego of a sick soul faith will not allow passage, but with a faint of the prior, then the ladder can operate (p212) and many times these result as sudden conversions.

Lec 10- Conversion Concluded

We get examples of sudden conversion; one of Alline stuck within horrid experiences. They then call for God and get a sudden appearance, hear scripture within their head, and is then immersed within an experience of ‘immortal love’. This goes on for another 30 minutes and then he dedicates himself to preaching. And afterwards to him the Bible now appears nearly 100% different. He aims to share such redeeming love with everyone and never regains his discarded ‘carnal pleasures’. We also get an example of a drunk of whom after conversion cannot possibly find a craving for liquor. Thus, with a complete disregard to finite appetites being a strong fruit of conversion. Such sudden conversion is essential to many but certainly not all, such as Protestants or Catholics. Where Christ’s gift is open to be accepted if acted upon. Within surrendering, higher powers flood in and conceive radical new natures, certainly suggestion and imitation play strong roles in excitability. Now could regenerative healing be a natural phenomenon with divinity within its fruits? (230). If so, then in concerning original causation, divine or not it still arrives through human beings.

Now, as we saw prior many conversions arise from a subconscious incubation, thus, ‘field of consciousness’ is a better expression for the collective total of one’s mental states. Some fields we want mentally narrowed down, while with others we need a wider array of truths to view. By this it may even be easier for one to see the divine relations to remote objectivities. Generally, we consider those with vast fields geniuses in their own right. Field perspectives help guide our actions and attentions thus roughly outlining the line between actual and potential. Typically there is no regard of anything existing further for individuals however James argues counter to that; there is a field beyond general perceptual conscious and subconscious. One containing memories, thoughts, and feelings but certainly still with one’s conscious elements thus calling this the field of the subliminal, one which helps illuminate many religious phenomenon. And certainly, people can develop such ultra marginal lives and thus normal fields of consciousness may be regularly affected without the individuals questioning of the source thus forming unintended actions or inhibitions of obsessive ideas or even hallucinations (p234). With individuals speaking and writing automatically we get the term for this as being Automatism; sensory, motor, emotional, or intellectual affections due to ‘uprushes’ of energies into normal consciousness via the subliminal regards of the mind (p234). With examples within post hypnotic suggestion in which people can function regardless of general consciousness. We also commonly see this within multiple personality disorders (dissociative identity disorder), where entirely different lives exist in memories and form as parasites. General psychology would tend to agree that to alter or remove such subconscious memories, the individual will get well (p235). Thus, their symptoms would be automatisms, or interpreting the unknown as the known, and the subliminal then becomes the mechanism to assume.

Now, James aims back towards instant conversions with experiences such as Alline and a few others commonly experiencing visions, extreme happiness, and higher control (p236). And it becomes tempting to classify with automatisms as being a psychological peculiarity via instant grace. One in which individuals possess a large region “in which mental work can go on subliminally” (p237), one in that, invasive experiences may be able to come into. So, what about resulting fruits? Well in disregarding the near superhuman Saints but rather the Saints of common people, teachers, preachers, etc., there is nothing supernatural separating them from normal people. Now to address those believing in a more non-natural reality of instant conversion, of whom generally, also note a lack of distinguishing features between converted and not. As visual and auditory hallucinations, melting emotions, and the sudden recalling of scripture is not exactly divine to them rather it is natural or even Satan imitating (p238). With a true witness of the spirit of a twice born only within the heart of a true child of God (p238); but this is certainly seen in numerous religions and even non religions. And certainly it is tough to distinguish religion as different from a generally exceptional degree of natural goodness. Thus, no space really separates orders of human excellence but that “generation and regeneration are matters of degree (p239). But certainly, such objective classifications may have been essential in conversions. As people differ relatively every life has different higher and lower limits. And when reaching the higher and living within their “highest center of energy, we may call ourselves saved” (p239). And in classifying humans with a grade of spiritual excellence James argues we find “natural men and converts both sudden and gradual in all classes” (p240); by this regenerative powers are not only religious but rather psychological. By psychology, if one were to pressure a converting influence on a subject that unites three factors: a strong emotional sensibility, automatism tendencies, and passive suggestibility - then you can probably predict a “sudden conversion, a transformation of the striking kind” (p241) and in going further we see near heroic individuals in which the impossible becomes possible. The personality is transformed with a new birth, with this being well said as sanctification, a topic for next lecture.

James now wants to aim with a few more remarks on peace and security within the hour of conversion. Now, concerning the subliminal, if one is not liable to their subconscious their conversion must be gradual to happen at all (p242); with a strong subliminal self, conversion would generally be instant. Again, James wants to note that none of this as psychological analysis dismisses divine relation per se but rather that, either God or not it comes from the human subliminal; if God were real, he would operate via the subliminal. Regardless, the values are within the fruits and merely transcendental experiences do not warrant longevity. Finally, concerning feelings within the hour of conversion we commonly see a recorded sense of higher control. We get an example, one with a person devoid of happiness, now believing their rationale and will diseased. Then, in remembering the holy ghost's promise, that it answers the needs of the soul, they learned its significance is by necessity. By this realization they then gained pure peace of thoughts, as believed by them, from a supernatural external; certainly an admirable factor within Protestant theology (p244).

 Now, in extremes of melancholy the self is bare with nothing thus redemption must either be free or a gift. And through Christ’s sacrifice we have such gift! We get a example of Luther, “God… is the God of the humble, the miserable… and those brought even to nothing” (p244); with God's nature thus giving sight to the blind, comfort for the disheartened, to help justify sinners, “to save the desperate and damned” (p245). By Luther, Christ died not in justifying the righteous but in the unrighteous “to make them the children of God” (p245). Thus, the more lost one is the more they exemplify the purpose of Christ’s sacrifice and its saving grace. With this part of Luther’s faith being within the belief that Christ’s work is done and the other part being an assurance of being saved; as by Leuba, Christ is not essential exactly but rather a joyous element easily available in other channels (p247). We get an example, where life's absurdity has reduced them to a narrow ego, causing breakdowns, and then finding themselves within a spiritual unity with God. To them, a faith in that unity turns into a moral unity, a faith-state. Thus, various dogmas gain objects of worship as “the ground of assurance here is not rational" (p247) as values lie in results of which often fit in a more noble Christ like regard; the more striking the affective experience then the easier it is to carry unsubstantiated notions (p247).

Now, James has a few remarks, he first wants to call faith states instead ‘states of assurance’, with certain characteristics such as a loss of worry and thus contentment with things as they are, and two, a sense of perceiving new truths not clear before, “the mysteries of life become lucid” (p248), and three, the world appears objectively changed. We get another example of Johnathan Edwards; post experience, his sense of divine things gradually grew, this also growing satisfaction. Calm divinity was seen within all things. Then, God appeared before him and he felt embraced in beauty and this persisted permanently as all things were now beautiful. To Edwards, even thunder, which used to give him fright. We get another example; this person is pleading for mercy and instantly receives feelings of forgiveness and a renewed state; old has passed and all has become new. “It was like entering a new world, a new state of existence… the woods were vocal with heavenly music... I wanted everybody to share in my joy” (p250). We get another example, an individual tries persistently to reach God and each prayer attempt creates a scary pressure as if hands are wrapped around his throat. And, feeling that if he did not move he would die. Until one day in reaction to this they hear an inner voice to follow their atonement. They then immediately submit for mercy even if to be strangled to death. Then, after coming to, they notice a crowd gathered around them praising God, felt the sun to shine with glory, and that beauty pervaded their soul. And then everything became new, even people they already knew. This example well exemplifies automatisms within typical means of “gospel propagation” (p250). Of which are generally seen as near miraculous proofs for God but this certainly divides natural opinions of causations.

Now James aims to address another automatism with special interests, human hallucinatory and near hallucinatory phenomenon psychology commonly calls photisms, with this possibly even relating to Saint Paul's blinding visions of heaven or Constantine’s cross seen in the sky (p251-252). We get examples of this in the form of luminosity. With an example of a light feeling to penetrate their soul; one in which the light feels to illuminate a dark concrete external room; one example where everything felt to resonate a ‘rainbow glory’; and other examples of metaphorical lights. Now, one of the most common elements within such phenomenal experiences is the “ecstasy of happiness produced” (p254). We get an example; a person has a vision with Christ before them and pours tears, washing Christ’s feet. Then feels a baptism from the Holy Ghost and, then penetrating their heart and soul, “massive waves of liquid love… no words can express the wonderful love” (p255) and that they cannot hold anymore or else they feel that it will kill them. They then plead for the love to calm as they do not fear death anymore.

Now, James aims to address one more regard, that being transiency or permanence of such instant conversions. As certainly many ‘backslidings’ and ‘relapses’ take place however, certainly the main experience itself is the most important part thus lapses persist within most of life's experiences. But revelatory experiences certainly form individual significances regardless of its duration. So, a short term conversion experience demonstrates to one a high point of the individual’s spiritual capacity as a reference point. Thus, backsliding does not matter much; “backslide cannot diminish, although persistence might increase it” (p257). Although thus far all James's examples have been permanent conversions we do still get examples from Starbuck with some cases, particularly evangelical, showing significant backslide. In this case 93% backslide. To Starbuck, conversions may be transient or permanent as relativities change but, concerning a conversion it generally brings a changed attitude towards life (p258); they stand to identify with traits regardless of a decline in religious enthusiasm.

--Seth Graves-Huffman