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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 equilibrium。 A mind is a system of ideas； each with
the excitement it arouses； and with tendencies impulsive and
inhibitive； which mutually check or reinforce one another。 The
collection of ideas alters by subtraction or by addition in the
course of experience； and the tendencies alter as the organism
gets more aged。 A mental system may be undermined or weakened by
this interstitial alteration just as a building is； and yet for a
time keep upright by dead habit。 But a new perception； a sudden
emotional shock； or an occasion which lays bare the organic
alteration； will make the whole fabric fall together； and then
the centre of gravity sinks into an attitude more stable； for the
new ideas that reach the centre in the rearrangement seem now to
be locked there； and the new structure remains permanent。
Formed associations of ideas and habits are usually factors of
retardation in such changes of equilibrium。 New information；
however acquired； plays an accelerating part in the changes； and
the slow mutation of our instincts and propensities； under the
〃unimaginable touch of time〃 has an enormous influence。
Moreover； all these influences may work subconsciously or half
unconsciously。＇99＇ And when you get a Subject in whom the
subconscious lifeof which I must speak more fully soonis
largely developed； and in whom motives habitually ripen in
silence； you get a case of which you can never give a full
account； and in which； both to the Subject and the onlookers；
there may appear an element of marvel。 Emotional occasions；
especially violent ones； are extremely potent in precipitating
mental rearrangements。 The sudden and explosive ways in which
love； jealousy； guilt； fear； remorse； or anger can seize upon one
are known to everybody。＇100＇ Hope； happiness； security； resolve；
emotions characteristic of conversion； can be equally explosive。
And emotions that come in this explosive way seldom leave things
as they found them。
＇99＇ Jouffroy is an example： 〃Down this slope it was that my
intelligence had glided； and little by little it had got far from
its first faith。 But this melancholy revolution had not taken
place in the broad daylight of my consciousness； too many
scruples； too many guides and sacred affections had made it
dreadful to me； so that I was far from avowing to myself the
progress it had made。 It had gone on in silence； by an
involuntary elaboration of which I was not the accomplice； and
although I had in reality long ceased to be a Christian； yet； in
the innocence of my intention； I should have shuddered to suspect
it； and thought it calumny had I been accused of such a falling
away。〃 Then follows Jouffroy's account of his
counter…conversion； quoted above on p。 173。