what prompts
solemn reactions, 38. Impossible to make our defini-
tions sharp, 39. We must study the more extreme cases, 40. Two ways of
accepting the universe, 41. Religion is more enthusiastic than philos-
ophy, 45. Its characteristic is enthusiasm in solemn emotion, 48. Its
ability to overcome unhappiness, 50. Need of such a faculty from the
biological point of view, 51.
LECTURE III
T
HE
R
EALITY
OF
THE
U
NSEEN
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
46
Percepts versus abstract concepts, 53. Influence of the latter on belief,
54. Kant’s theological Ideas, 55. We have a sense of reality other than
that given by the special senses, 58. Examples of “sense of presence,” 59.
The feeling of unreality, 63. Sense of a divine presence: examples, 65.
Mystical experiences: examples, 69. Other cases of sense of God’s pres-
ence, 70. Convincingness of unreasoned experience, 72. Inferiority of
rationalism in establishing belief, 73. Either enthusiasm or solemnity
may preponderate in the religious attitude of individuals, 75.
LECTURES IV AND V
T
HE
R
ELIGION
OF
H
EALTHY
-
MINDEDNESS
.
.
.
.
.
.
.
.
.
.
.
.
.
66
Happiness is man’s chief concern, 78. “Once-born” and “twice-born”
characters, 80. Walt Whitman, 84. Mixed nature of Greek feeling, 86.
Systematic healthy-mindedness, 87. Its reasonableness, 88. Liberal Chris-
tianity shows it, 91. Optimism as encouraged by Popular Science, 92.
The “Mind-cure” movement, 94. Its creed, 97. Cases, 102. Its doctrine
of evil, 106. Its analogy to Lutheran theology, 108. Salvation by relaxa-
tion, 109. Its methods: suggestion, 112; meditation, 115; “recollection,”
116; verification, 118. Diversity of possible schemes of adaptation to the
universe, 122. A
PPENDIX
: Two mind-cure cases, 123.
LECTURE VI AND VII
T
HE
S
ICK
S
OUL
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
103
Healthy-mindedness and repentance, 127. Essential pluralism of the
healthy-minded philosophy, 131. Morbid-mindedness — its two degrees,
134. The pain-threshold varies in individuals, 135. Insecurity of natural
goods, 136. Failure, or vain success of every life, 138. Pessimism of all
pure naturalism, 140. Hopelessness of Greek and Roman view, 142.
Pathological unhappiness, 144. “Anhedonia,” 145. Querulous melan-
choly, 148. Vital zest is a pure gift, 150. Loss of it makes physical world
look different, 151. Tolstoy, 152. Bunyan, 157. Alline, 159. Morbid
fear, 160. Such cases need a supernatural religion for relief, 162. An-
tagonism of healthy-mindedness and morbidness, 163. The problem of
evil cannot be escaped, 164.
vi
CONTENTS
LECTURE VIII
T
HE
D
IVIDED
S
ELF
,
AND
THE
P
ROCESS
OF
ITS
U
NI
fi
CATION
.
.
.
.
.
.
.
132
Heterogeneous personality, 167. Character
gradually attains unity, 170.
Examples of divided self, 171. The unity attained need not be religious,
175. “Counter conversion” cases, 177. Other cases, 178. Gradual and
sudden unification, 183. Tolstoy’s recovery, 184. Bunyan’s, 186.
LECTURE IX
C
ONVERSION
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
150
Case of Stephen Bradley, 189. The psychology of character-changes,
193. Emotional excitements make new centres of personal energy, 196.
Schematic ways of representing this, 197. Starbuck likens conversion to
normal moral ripening, 198. Leuba’s ideas, 201. Seemingly unconvertible
persons, 204. Two types of conversion, 205. Subconscious incubation of
motives, 206. Self-surrender, 208. Its importance in religious history,
211. Cases, 212.
LECTURE X
C
ONVERSION
—
concluded .
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
171
Cases of sudden conversion, 217. Is suddenness essential? 227. No, it
depends on psychological idiosyncrasy, 230. Proved existence of
transmarginal, or subliminal, consciousness, 233. “Automatisms,” 234.
Instantaneous conversions seem due to the possession of an active sub-
conscious self by the subject, 236. The value of conversion depends not
on the process, but on the fruits, 237. These are not superior in sudden
conversion, 238. Professor Coe’s views, 240. Sanctification as a result,
241. Our psychological account does not exclude direct presence of the
Deity, 242. Sense of higher control, 243. Relations of the emotional
“faith-state” to intellectual beliefs, 246. Leuba quoted, 247. Characteris-
tics of the faith-state: sense of truth; the world appears new, 248. Sen-
sory and motor automatisms, 250. Permanency of conversions, 256.
LECTURES XI, XII, AND XIII
S
AINTLINESS
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
203
Sainte-Beuve on the State of Grace, 260. Types of character as due to
the balance of impulses and inhibitions, 261. Sovereign excitements,
262. Irascibility, 264. Effects of higher excitement in general, 266. The
saintly life is ruled by spiritual excitement, 267. This may annul sensual
impulses permanently, 258. Probable subconscious influences involved,
270. Mechanical scheme for representing permanent alteration in char-
acter, 270. Characteristics of saintliness, 271. Sense of reality of a higher
power, 274. Peace of mind, charity, 278. Equanimity, fortitude, etc., 284.
CONTENTS
vii