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was influenced similar to the Apostles on the day of Pentecost



(with the exception of having power to give it to others; and



doing what they did)。  After breakfast I went round to converse



with my neighbors on religion; which I could not have been 



hired to have done before this; and at their request I prayed



with them; though I had never prayed in public before。







〃I now feel as if I had discharged my duty by telling the truth;



and hope by the blessing of God; it may do some good to all who



shall read it。  He has fulfilled his promise in sending the Holy



Spirit down into our hearts; or mine at least; and I now defy all



the Deists and Atheists in the world to shake my faith in



Christ。〃







So much for Mr。 Bradley and his conversion; of the effect of



which upon his later life we gain no information。  Now for a



minuter survey of the constituent elements of the conversion



process。







If you open the chapter on Association; of any treatise on



Psychology; you will read that a man's ideas; aims; and objects



form diverse internal groups and systems; relatively independent



of one another。  Each 'aim' which he follows awakens a certain



specific kind of interested excitement; and gathers a certain



group of ideas together in subordination to it as its associates;



and if the aims and excitements are distinct in kind; their



groups of ideas may have little in common。  When one group is



present and engrosses the interest; all the ideas connected with



other groups may be excluded from the mental field。  The



President of the United States when; with paddle; gun; and



fishing…rod; he goes camping in the wilderness for a vacation;



changes his system of ideas from top to bottom。  The presidential



anxieties have lapsed into the background entirely; the official



habits are replaced by the habits of a son of nature; and those



who knew the man only as the strenuous magistrate would not 〃know



him for the same person〃 if they saw him as the camper。







If now he should never go back; and never again suffer political



interests to gain dominion over him; he would be for practical



intents and purposes a permanently transformed being。  Our



ordinary alterations of character; as we pass from one of our



aims to another; are not commonly called transformations; because



each of them is so rapidly succeeded by another in the reverse



direction; but whenever one aim grows so stable as to expel



definitively its previous rivals from the individual's life; we



tend to speak of the phenomenon; and perhaps to wonder at it; as



a 〃transformation。〃







These alternations are the completest of the ways in which a self



may be divided。  A less complete way is the simultaneous



coexistence of two or more different groups of aims; of which one



practically holds the right of way and instigates activity;



whilst the others are only pious wishes; and never practically



come to anything。  Saint Augustine's aspirations to a purer life;



in our last lecture; were for a while an example。  Another would



be the President in his full pride of office; wondering whether



it were not all vanity; and whether the life of a wood…chopper



were not the wholesomer destiny。  Such fleeting aspirations are



mere velleitates; whimsies。  They exist on the remoter outskirts



of the mind; and the real self of the man; the centre of his



energies; is occupied with an entirely different system。  As life



goes on; there is a constant change of our interests; and a



consequent change of place in our systems of ideas; from more



central to more peripheral; and from more peripheral to more



central parts of consciousness。  I remember; for instance; that



one evening when I was a youth; my father read aloud from a



Boston newspaper that part of Lord Gifford's will which founded



these four lectureships。  At that time I did not think of being a



teacher of philosophy; and what I listened to was as remote from



my own life as if it related to the planet Mars。  Yet here I am;



with the Gifford system part and parcel of my very self; and all



my energies; for the time being; devoted to successfully



identifying myself with it。  My soul stands now planted in what



once was for it a practically unreal object; and speaks from it



as from its proper habitat and centre。







When I say 〃Soul;〃 you need not take me in the ontological sense



unless you prefer to; for although ontological language is



instinctive in such matters; yet Buddhists or Humians can



perfectly well describe the facts in the phenomenal terms which



are their favorites。  For them the soul is only a succession of



fields of consciousness:  yet there is found in each field a



part; or sub…field; which figures as focal and contains the



excitement; and from which; as from a centre; the aim seems to be



taken。  Talking of this part; we involuntarily apply words of



perspective to distinguish it from the rest; words like 〃here;〃



〃this;〃 〃now;〃 〃mine;〃 or 〃me〃; and we ascribe to the other parts



the positions 〃there;〃 〃then;〃 〃that;〃 〃his〃 or 〃thine;〃 〃it;〃



〃not me。〃  But a 〃here〃 can change to a 〃there;〃 and a 〃there〃



become a 〃here;〃 and what was 〃mine〃 and what was 〃not mine〃



change their places。







What brings such changes about is the way in which emotional



excitement alters。  Things hot and vital to us to…day are cold



to…morrow。  It is as if seen from the hot parts of the field that



the other parts appear to us; and from these hot parts personal



desire and volition make their sallies。  They are in short the



centres of our dynamic energy; whereas the cold parts leave us



indifferent and passive in proportion to their coldness。







Whether such language be rigorously exact is for the present of



no importance。  It is exact enough; if you recognize from your



own experience the facts which I seek to designate by it。







Now there may be great oscillation in the emotional interest; and



the hot places may shift before one almost as rapidly as the



sparks that run through burnt…up paper。  Then we have the



wavering and divided self we heard so much of in the previous



lecture。  Or the focus of excitement and heat; the point of view



from which the aim is taken; may come to lie permanently within a



certain system; and then; if the change be a religious one; we



call it a CONVERSION; especially if it be by crisis; or sudden。







Let us hereafter; in speaking of the hot place in a man's



consciousness; the group of ideas to which he devotes himself;



and from which he works; call it THE HABITUAL CENTRE OF HIS



PERSONAL ENERGY。  It makes a great difference to a man whether



one set of his ideas; or another; be the centre of his energy;



and it makes a great difference; as regards any set of ideas



which he may possess; whether they become central or remain



peripheral in him。  To say that a man is 〃converted〃 means; in



these terms; that religious ideas; previously peripheral in his



consciousness; now take a central place; and that religious aims



form the habitual centre of his energy。







Now if you ask of psychology just HOW the excitement shifts in a



man's mental system; and WHY aims that were peripheral become at



a certain moment central; psychology has to reply that although



she can give a general description of what happens; she is unable



in a given case to account accurately for all the single forces



at work。  Neither an outside observer nor the Subject who



undergoes the process can explain fully how particular



experiences are able to change one's centre of energy so



decisively; or why they so often have to bide their hour to do



so。  We have a thought; or we perform an act; repeatedly; but on



a certain day the real meaning of the thought peals through us



for the first time; or the act has suddenly turned into a moral



impossibility。  All we know is that there are dead feelings; dead



ideas; and cold beliefs; and there are hot and live ones; and



when one grows hot and alive within us; everything has to



re…crystallize about it。  We may say that the heat and liveliness



mean only the 〃motor efficacy;〃 long deferred but now operative;



of the idea; but such talk itself is only circumlocution; for



whence the sudden motor efficacy?  And our explanations then get



so vague and general that one realizes all the more the intense



individuality of the whole phenomenon。







In the end we fall back on the hackneyed symbolism of a



mechanical

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