Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815, pp. 161-169
ANALÍTICA
Revista de Filosofía
RELIGIOUS CONVERSION: A NEW PERSPECTIVE
CONVERSIÓN RELIGIOSA: UNA NUEVA
PERSPECTIVA
Richa Singh
JRF (Indian Council of Philosophical Research)
Department of Philosophy, G.K.V., Haridwar, India
richasingh@gmail.com
https://orcid.org/0009-0003-3383-268X
DOI https://doi.org/10.48204/2805-1815.4313
INFORMACIÓN DEL
ARTÍCULO ABSTRACT/RESUMEN
Recibido el: 31/07/2023
Aceptado el: 30/08/2023
Keywords:
Metanoia, religious
conversion, self-realization,
(in)authentic life, revelation,
ontical existence
Palabras clave:
Metanoia, conversión
religiosa, autorrealización,
vida (in)auténtica,
revelación, existencia óntica
Abstract:
In the world of philosophy, the concept of 'religious conversion' is clearly
visible to us under philosophy of religion, where the meaning of religious
conversion is taken from self-realization, change of heart, life
transformation and attainment of supernatural or divine life etc. But the
word conversion itself is confusing and ambiguous. The reason is that
on the one hand, where in the world of philosophy, its meaning is taken
in the context of self-realization and life transformation, on the other
hand, it is also synonymous with 'proselytization', which means leaving
one religion and accepting another. Various religious philosophers have
presented appropriate discussion on this subject from time to time,
especially Western philosophers William James and J.B. Pratt have
presented a detailed discussion of this concept. However, in this context,
almost all philosophers support the definition of religious conversion
given by William James, according to which - "Religious conversion is
indicated by various terms such as revival, receiving grace, permission
of religion, obtaining assurance, etc." Therefore, it also takes the
meaning of religious conversion in same term. It is worth mentioning that
various religious philosophers and theologians have mentioned the
factors which induce religious conversion in different ways, after studying
which some such questions arise in front of us, the answers of which are
being tried through this research paper. Thus, the aim of this research
paper is finding some fresh approaches in new perspective.
Resumen:
En el mundo de la filosofía, el concepto de 'conversión religiosa' es
claramente visible para nosotros bajo la filosofía de la religión, donde el
significado de la conversión religiosa se toma de la autorrealización, el
Richa Singh 162
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
cambio de corazón, la transformación de la vida y el logro de la vida
sobrenatural o divina, etc. Pero la palabra conversión en sí es confusa
y ambigua. La razón es que, por un lado, donde en el mundo de la
filosofía, su significado se toma en el contexto de la autorrealización y la
transformación de la vida, por otro lado, también es sinónimo de
'proselitismo', lo que significa abandonar una religión. y aceptando a
otro. Varios filósofos religiosos han presentado discusiones apropiadas
sobre este tema de vez en cuando, especialmente los filósofos
occidentales William James y J.B. Pratt han presentado una discusión
detallada de este concepto. Sin embargo, en este contexto, casi todos
los filósofos apoyan la definición de conversión religiosa dada por
William James, según la cual - "La conversión religiosa se indica
mediante varios términos tales como reavivamiento, recibir gracia,
permiso de la religión, obtener seguridad, etc." Por lo tanto, también
toma el significado de conversión religiosa en el mismo término. Vale la
pena mencionar que varios filósofos y teólogos religiosos han
mencionado los factores que inducen la conversión religiosa de
diferentes maneras, luego de estudiar cuáles de estas preguntas surgen
frente a nosotros, cuyas respuestas se intentan a través de este trabajo
de investigación. Por lo tanto, el objetivo de este trabajo de investigación
es encontrar algunos enfoques nuevos en una nueva perspectiva.
Introduction
After studying the concept of religious conversion, I found that there is a lot of work left
on this subject, especially from the Indian perspective. Whatever work has been done on
this subject, in fact, only the description of the opinion presented by the Western
philosophers is visible. Therefore, it seems necessary that keeping the concept of
religious change in a new perspective, its critical study should be presented. Focusing on
the above opinion, in the core of this paper some important points related to the concept
of religious change are being underlined in the form of questions and their answers.
Considering this, an attempt will be made to gain knowledge of some new aspects related
to this concept.
In philosophy, we can clearly see the concept of religious conversion under
philosophy of religion, where religious conversion is taken to mean soul realization, heart
transformation, life transformation and attainment of supernatural or divine life, etc. To
give more confirmation to this concept of 'religious conversion', William James explains
the conversion in his book 'Variety of religious experience' very briefly "Conversion may
mean a rebirth, regeneration transformation from an unorganized to organized and
organized integrated life conversion is that experience of assurance in which a self-
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
cambio de corazón, la transformación de la vida y el logro de la vida
sobrenatural o divina, etc. Pero la palabra conversión en sí es confusa
y ambigua. La razón es que, por un lado, donde en el mundo de la
filosofía, su significado se toma en el contexto de la autorrealización y la
transformación de la vida, por otro lado, también es sinónimo de
'proselitismo', lo que significa abandonar una religión. y aceptando a
otro. Varios filósofos religiosos han presentado discusiones apropiadas
sobre este tema de vez en cuando, especialmente los filósofos
occidentales William James y J.B. Pratt han presentado una discusión
detallada de este concepto. Sin embargo, en este contexto, casi todos
los filósofos apoyan la definición de conversión religiosa dada por
William James, según la cual - "La conversión religiosa se indica
mediante varios términos tales como reavivamiento, recibir gracia,
permiso de la religión, obtener seguridad, etc." Por lo tanto, también
toma el significado de conversión religiosa en el mismo término. Vale la
pena mencionar que varios filósofos y teólogos religiosos han
mencionado los factores que inducen la conversión religiosa de
diferentes maneras, luego de estudiar cuáles de estas preguntas surgen
frente a nosotros, cuyas respuestas se intentan a través de este trabajo
de investigación. Por lo tanto, el objetivo de este trabajo de investigación
es encontrar algunos enfoques nuevos en una nueva perspectiva.
Introduction
After studying the concept of religious conversion, I found that there is a lot of work left
on this subject, especially from the Indian perspective. Whatever work has been done on
this subject, in fact, only the description of the opinion presented by the Western
philosophers is visible. Therefore, it seems necessary that keeping the concept of
religious change in a new perspective, its critical study should be presented. Focusing on
the above opinion, in the core of this paper some important points related to the concept
of religious change are being underlined in the form of questions and their answers.
Considering this, an attempt will be made to gain knowledge of some new aspects related
to this concept.
In philosophy, we can clearly see the concept of religious conversion under
philosophy of religion, where religious conversion is taken to mean soul realization, heart
transformation, life transformation and attainment of supernatural or divine life, etc. To
give more confirmation to this concept of 'religious conversion', William James explains
the conversion in his book 'Variety of religious experience' very briefly "Conversion may
mean a rebirth, regeneration transformation from an unorganized to organized and
organized integrated life conversion is that experience of assurance in which a self-
163 Religious Conversion: A New Perspective
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
hitherto divided and unhappy becomes unified with firmer hold upon religious realties.”
(James, 1911, p. 189)
The meaning of religious change is 'Rebirth' ('Dvija' in Hindi), restoration, change
from disorganized life to systematic and integrated life, orientation towards advanced
(sublimated) social life from indifference or neutrality, understanding life as meaningful
and valuable, going beyond merely worrying level to complete and prosperous 'Folk-life'
or 'Practical living'. Religious change calls for past power. Also, a similar conversion is
mentioned by J. B. Pratt in “Religious Consciousness”. In his words, "The transformation
of the natural man into the 'new soul' is possible, it happens." (Pratt,1924, p.160)
It is noteworthy that Treadwell Walden (1896) has used the term Metanoia in the
context of religious conversion. “Metanoia” is a Greek word made up of two words “Meta”
+ “Noew”. Meta means “After / Beyond” or “to think” and “Noew” means “Mind and
Intelligence”. Thus T. Walden has used the term Metanoia for changing your mind or to
think Intelligently, which refers to the change in our thoughts.
Symptoms and factors of religious change
Various religious Philosophers and Theologians have mentioned in different ways the
factors that induce religious conversion, for example, a person experiencing religious
conversion should have a sense of his own incompleteness, insignificance or inferiority
and should have ego or self-superiority and according to Professor Luba (1896, p. 309)
"The feeling unholiness, of moral imperfection, of sin, to use the technical word,
accompanied by the yearning after the peace of unity."
The person who is eager for religious change has two things in his mind, the
present imperfection or sin that he wants to avoid, and the second thing that he wants to
avoid. In this context, we can refer to the following statement of Starbuck quoted by
William James "To begin candidate for conversion: First the present incompleteness or
wrongness, The ‘Sin’ which he is eager to escape from; and second the positive idea
which he longs to compass.” (1911, p. 209) What lives in his mind is the emotional ideal
that he wants to imbibe. with, there are two things in the mind of the in this way, William
James gave a special place to the functioning of the unconscious mind. It was also said
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
hitherto divided and unhappy becomes unified with firmer hold upon religious realties.”
(James, 1911, p. 189)
The meaning of religious change is 'Rebirth' ('Dvija' in Hindi), restoration, change
from disorganized life to systematic and integrated life, orientation towards advanced
(sublimated) social life from indifference or neutrality, understanding life as meaningful
and valuable, going beyond merely worrying level to complete and prosperous 'Folk-life'
or 'Practical living'. Religious change calls for past power. Also, a similar conversion is
mentioned by J. B. Pratt in “Religious Consciousness”. In his words, "The transformation
of the natural man into the 'new soul' is possible, it happens." (Pratt,1924, p.160)
It is noteworthy that Treadwell Walden (1896) has used the term Metanoia in the
context of religious conversion. “Metanoia” is a Greek word made up of two words “Meta”
+ “Noew”. Meta means “After / Beyond” or “to think” and “Noew” means “Mind and
Intelligence”. Thus T. Walden has used the term Metanoia for changing your mind or to
think Intelligently, which refers to the change in our thoughts.
Symptoms and factors of religious change
Various religious Philosophers and Theologians have mentioned in different ways the
factors that induce religious conversion, for example, a person experiencing religious
conversion should have a sense of his own incompleteness, insignificance or inferiority
and should have ego or self-superiority and according to Professor Luba (1896, p. 309)
"The feeling unholiness, of moral imperfection, of sin, to use the technical word,
accompanied by the yearning after the peace of unity."
The person who is eager for religious change has two things in his mind, the
present imperfection or sin that he wants to avoid, and the second thing that he wants to
avoid. In this context, we can refer to the following statement of Starbuck quoted by
William James "To begin candidate for conversion: First the present incompleteness or
wrongness, The ‘Sin’ which he is eager to escape from; and second the positive idea
which he longs to compass.” (1911, p. 209) What lives in his mind is the emotional ideal
that he wants to imbibe. with, there are two things in the mind of the in this way, William
James gave a special place to the functioning of the unconscious mind. It was also said
Richa Singh 164
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
that in religious conversion, there is a sudden mutation in a person by the past truth. In
his word - "A Mutation of life as it through a transcendent reality". (Masih, 2011, p. 341)
This view is also supported by Starbuck. According to him- "A process of Struggling away
from sin rather than of striving towards righteousness." (Starbuck, 1899, p. 64)
Again, some religious philosophers believe that a person oriented towards
religious change should have curiosity about his existence, aspiration to know and
understand the deep secrets like 'कोऽहं' and 'कस्त्वम् ' in Hindi text which means 'Who am
I'. In this context, according to some Dharmacharyas (PRIEST), religious change is not
possible in the absence of God's grace, therefore, after worshiping God in such a person,
some questions arise before us, such as:
Is religious change not possible in the life of an atheist?
Is it possible to experience religious conversion in people who are attached to any
kind of emotional ideal?
Is it possible to experience religious conversion even in people who lead an
ordinary practical life and are completely detached from any kind of philosophical
contemplation and curiosity about esoteric secrets?
Can't a person satisfied with his life's work also get the feeling of religious
transformation?
And what can be done in ordinary practical life for a person who has experienced
religious conversion? Is it possible to return?
In fact, a detailed research work is needed to answer these questions, so that this
subject can be given completeness, but according to me, to some extent, we can find the
answers to these questions in the philosophical thoughts based on other subjects of
philosophy, especially in the thoughts of the famous existential philosopher, Soren
Kierkegaard, and Martin Heidegger.
Like our first two questions that, is religious conversion not possible in the lives of
atheists? and, is it possible to experience religious conversion in individuals separated
from any kind of affective norm?, we can find the answer of these two questions in the
philosophy of Søren Kierkegaard, where he presents the "Three Stages of Existence."
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
that in religious conversion, there is a sudden mutation in a person by the past truth. In
his word - "A Mutation of life as it through a transcendent reality". (Masih, 2011, p. 341)
This view is also supported by Starbuck. According to him- "A process of Struggling away
from sin rather than of striving towards righteousness." (Starbuck, 1899, p. 64)
Again, some religious philosophers believe that a person oriented towards
religious change should have curiosity about his existence, aspiration to know and
understand the deep secrets like 'कोऽहं' and 'कस्त्वम् ' in Hindi text which means 'Who am
I'. In this context, according to some Dharmacharyas (PRIEST), religious change is not
possible in the absence of God's grace, therefore, after worshiping God in such a person,
some questions arise before us, such as:
Is religious change not possible in the life of an atheist?
Is it possible to experience religious conversion in people who are attached to any
kind of emotional ideal?
Is it possible to experience religious conversion even in people who lead an
ordinary practical life and are completely detached from any kind of philosophical
contemplation and curiosity about esoteric secrets?
Can't a person satisfied with his life's work also get the feeling of religious
transformation?
And what can be done in ordinary practical life for a person who has experienced
religious conversion? Is it possible to return?
In fact, a detailed research work is needed to answer these questions, so that this
subject can be given completeness, but according to me, to some extent, we can find the
answers to these questions in the philosophical thoughts based on other subjects of
philosophy, especially in the thoughts of the famous existential philosopher, Soren
Kierkegaard, and Martin Heidegger.
Like our first two questions that, is religious conversion not possible in the lives of
atheists? and, is it possible to experience religious conversion in individuals separated
from any kind of affective norm?, we can find the answer of these two questions in the
philosophy of Søren Kierkegaard, where he presents the "Three Stages of Existence."
165 Religious Conversion: A New Perspective
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
(2004, p. 156) According to Kierkegaard, there are three existential options that can be
present before a human being:
(1) Emotional status
(2) Moral status
(3) Religious status.
We all know that sensual pleasure is momentary and temporary. So later doubts
arise in the mind about such pleasure. And in the end this type of doubt generates despair.
This despair compels man to go from emotional state to moral state. It is noteworthy that
this situation equally affects the life of all human beings. It seems necessary to quote the
thoughts of William James in this context, whether the person is a theist or an atheist.
According to him "Some person for instance never are and possibly never under any
circumstances could be converted. Religious ideas cannot become the centre of their
spiritual energy." (James,1911, p. 206)
In this way, we get the answer to our first question that the reasons which are
responsible for triggering the feeling of religious change in the life of a theist person, the
same reasons can also make an atheist person oriented towards religious change, that
is, the feeling of religious change is possible in the life of an atheist person. In this context,
it is also necessary to mention the following statement of Dr. Leuba, quoted by William
James (1911) according to that "Conversion which are purely ethical containing as
recorded no theological belief whatever." (p. 208)
Kierkegaard was not satisfied with the moral status of man either. According to
him, it is a situation of duality between ‘Ideal’ and ‘Reality’. The ideals of morality are
abstract, which are difficult to implement in practice, in special circumstances it is difficult
to decide which action is moral or unethical. This failure of rules also creates a despair in
the human mind. A higher position is needed to remedy this gloom in the moral situation.
Which is a religious position. It is worth mentioning here that the religious position
propounded by Kierkegaard is completely different from the generally prevalent religious
position. Generally, in modern life what man gives the name of righteousness is not
different from morality. Here the meaning of religion is taken from some basic rules and
ideals and living according to them is given the noun of righteousness. But according to
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
(2004, p. 156) According to Kierkegaard, there are three existential options that can be
present before a human being:
(1) Emotional status
(2) Moral status
(3) Religious status.
We all know that sensual pleasure is momentary and temporary. So later doubts
arise in the mind about such pleasure. And in the end this type of doubt generates despair.
This despair compels man to go from emotional state to moral state. It is noteworthy that
this situation equally affects the life of all human beings. It seems necessary to quote the
thoughts of William James in this context, whether the person is a theist or an atheist.
According to him "Some person for instance never are and possibly never under any
circumstances could be converted. Religious ideas cannot become the centre of their
spiritual energy." (James,1911, p. 206)
In this way, we get the answer to our first question that the reasons which are
responsible for triggering the feeling of religious change in the life of a theist person, the
same reasons can also make an atheist person oriented towards religious change, that
is, the feeling of religious change is possible in the life of an atheist person. In this context,
it is also necessary to mention the following statement of Dr. Leuba, quoted by William
James (1911) according to that "Conversion which are purely ethical containing as
recorded no theological belief whatever." (p. 208)
Kierkegaard was not satisfied with the moral status of man either. According to
him, it is a situation of duality between ‘Ideal’ and ‘Reality’. The ideals of morality are
abstract, which are difficult to implement in practice, in special circumstances it is difficult
to decide which action is moral or unethical. This failure of rules also creates a despair in
the human mind. A higher position is needed to remedy this gloom in the moral situation.
Which is a religious position. It is worth mentioning here that the religious position
propounded by Kierkegaard is completely different from the generally prevalent religious
position. Generally, in modern life what man gives the name of righteousness is not
different from morality. Here the meaning of religion is taken from some basic rules and
ideals and living according to them is given the noun of righteousness. But according to
Richa Singh 166
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
Kierkegaard this outer shell of righteousness is not the real righteousness. Real religiosity
is the inner feeling of religion in which one transcends all institutional, moral, or religious
injunctions. According to Kierkegaard, this is the level of intense faith where all kinds of
religious orders become insignificant for the human being. This is the situation of religious
change where the feeling of despondency towards social and moral life and the duality of
reality and ideal underlying them motivates our heart and conscience to accept a new
change. Thus, the feeling of religious change is possible in the life of a person who
believes in real life separated from any kind of emotional ideal.
Similarly, we find the answer to the third question in the existential philosophy of
Martin Heidegger (1927). In his philosophy, considering the life of a person who lives an
ordinary practical life, completely detached from any kind of philosophical contemplation
and curiosity of esoteric secrets, he called ‘Inauthentic Existence’ (Steeves, 1997) for it,
considering it to be the main characteristic of "Empty Curiosity". According to Heidegger,
this type of person lives an artificial life away from humanity. In this, that person also gets
temporary satisfaction, and he also thinks himself safe and secure, but this is his "Ontical
Existence" in which his relationship with persons and things remains, but due to human
existence "Ontological Possibilities" definitely exist in him. If these existential possibilities
are awakened If given, we can easily move from an unauthentic life to an authentic life,
that is, we can achieve a state of religious transformation. That is, one can attain the
stage of religious transformation.
In this regard, we render the opinion of Shankaracharya in Indian philosophy.
Commenting on the first sutra of the Shankaracharya’s “Brahmasutra Bhashya” (Basu,
1952, p. 25) which is "Athato Brahma Jigyasa" (means- 'Now is the time to inquire about
the Absolute Truth') he writes that the curiosity about Brahman can be awakened in a
person who is neither completely knowledgeable nor completely ignorant. Therefore, it is
also clear from this that religious conversion is also possible even for an ordinary person
who is completely beyond any kind of philosophical thinking and curiosity about esoteric
secrets.
Again, our third question is: can a person who is satisfied with his life's work also
get the feeling of religious change? He finds satisfaction and tries to do it. The constant
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
Kierkegaard this outer shell of righteousness is not the real righteousness. Real religiosity
is the inner feeling of religion in which one transcends all institutional, moral, or religious
injunctions. According to Kierkegaard, this is the level of intense faith where all kinds of
religious orders become insignificant for the human being. This is the situation of religious
change where the feeling of despondency towards social and moral life and the duality of
reality and ideal underlying them motivates our heart and conscience to accept a new
change. Thus, the feeling of religious change is possible in the life of a person who
believes in real life separated from any kind of emotional ideal.
Similarly, we find the answer to the third question in the existential philosophy of
Martin Heidegger (1927). In his philosophy, considering the life of a person who lives an
ordinary practical life, completely detached from any kind of philosophical contemplation
and curiosity of esoteric secrets, he called ‘Inauthentic Existence’ (Steeves, 1997) for it,
considering it to be the main characteristic of "Empty Curiosity". According to Heidegger,
this type of person lives an artificial life away from humanity. In this, that person also gets
temporary satisfaction, and he also thinks himself safe and secure, but this is his "Ontical
Existence" in which his relationship with persons and things remains, but due to human
existence "Ontological Possibilities" definitely exist in him. If these existential possibilities
are awakened If given, we can easily move from an unauthentic life to an authentic life,
that is, we can achieve a state of religious transformation. That is, one can attain the
stage of religious transformation.
In this regard, we render the opinion of Shankaracharya in Indian philosophy.
Commenting on the first sutra of the Shankaracharya’s “Brahmasutra Bhashya” (Basu,
1952, p. 25) which is "Athato Brahma Jigyasa" (means- 'Now is the time to inquire about
the Absolute Truth') he writes that the curiosity about Brahman can be awakened in a
person who is neither completely knowledgeable nor completely ignorant. Therefore, it is
also clear from this that religious conversion is also possible even for an ordinary person
who is completely beyond any kind of philosophical thinking and curiosity about esoteric
secrets.
Again, our third question is: can a person who is satisfied with his life's work also
get the feeling of religious change? He finds satisfaction and tries to do it. The constant
167 Religious Conversion: A New Perspective
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
effort to make his satisfaction more satisfied brings him closer to the feeling of religious
conversion. The famous psychologist Starbuck has given some examples to explain the
conceptual or Volitional type of Conversion, the first example of which is a runner- "An
athlete ... sometimes awakens to an understanding of the fine points of the game and to
the read enjoyment of it, just as the converted awakens to an appreciate to install actions
of religion." (Starbuck,1899, p. 64)
Thus, in the life of a person who is satisfied with his life's work, sometime there
must be a moment where he finds himself in the extreme state of satisfaction and
realization of the Ultimate Reality becomes possible. This is the stage of religious
conversion.
Finally, our last question is whether it is possible for a person who has experienced
conversion to return to normal practical life? Before answering this question, it seems
necessary to clarify the meaning of the word “ordinary practical life”. It is notable that here
the meaning of ordinary practical life is not the daily activities or personal tasks of a
person, but his behavior by which he discharges each of his tasks. It is clear from the
above explanation of religious conversion that there is a radical change in the life of a
person who has converted to religion. In fact, there has been a specific discussion of
every meaning of change of religion, whether it is in the context of change of heart,
change of conscience or mental and spiritual change, therefore it is natural for human
behaviour to change after experiencing this mystery. After all, because of change in
behaviour, the life of a man never remains normal, but he becomes somewhere becomes
more specific and systematic. William James has described this situation in his book that
"Conversion is not the putting in a patch of holiness: but with the to convert holiness is
woven into all his power, principles and practice .... He is a new Man, Creature".
(James,1911, p. 228)
Therefore, after the experience of change of religion, a person from his ordinary
practical life attains a far better state, due to which there is no point in returning to normal
life does not remain the same.
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
effort to make his satisfaction more satisfied brings him closer to the feeling of religious
conversion. The famous psychologist Starbuck has given some examples to explain the
conceptual or Volitional type of Conversion, the first example of which is a runner- "An
athlete ... sometimes awakens to an understanding of the fine points of the game and to
the read enjoyment of it, just as the converted awakens to an appreciate to install actions
of religion." (Starbuck,1899, p. 64)
Thus, in the life of a person who is satisfied with his life's work, sometime there
must be a moment where he finds himself in the extreme state of satisfaction and
realization of the Ultimate Reality becomes possible. This is the stage of religious
conversion.
Finally, our last question is whether it is possible for a person who has experienced
conversion to return to normal practical life? Before answering this question, it seems
necessary to clarify the meaning of the word “ordinary practical life”. It is notable that here
the meaning of ordinary practical life is not the daily activities or personal tasks of a
person, but his behavior by which he discharges each of his tasks. It is clear from the
above explanation of religious conversion that there is a radical change in the life of a
person who has converted to religion. In fact, there has been a specific discussion of
every meaning of change of religion, whether it is in the context of change of heart,
change of conscience or mental and spiritual change, therefore it is natural for human
behaviour to change after experiencing this mystery. After all, because of change in
behaviour, the life of a man never remains normal, but he becomes somewhere becomes
more specific and systematic. William James has described this situation in his book that
"Conversion is not the putting in a patch of holiness: but with the to convert holiness is
woven into all his power, principles and practice .... He is a new Man, Creature".
(James,1911, p. 228)
Therefore, after the experience of change of religion, a person from his ordinary
practical life attains a far better state, due to which there is no point in returning to normal
life does not remain the same.
Richa Singh 168
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
Conclusion
It is clearly visible in the light of various references presented in the above research paper
that the concept of religious conversion is very wide and universal which affects all types
of people equally, no matter what kind of conduct, thought, behaviour, work, and field that
person may be related to. At the same time, while touching the ground of psychology and
ethics, it also provides solace to our intellectual appetites and due to which its importance
is revealed more.
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
Conclusion
It is clearly visible in the light of various references presented in the above research paper
that the concept of religious conversion is very wide and universal which affects all types
of people equally, no matter what kind of conduct, thought, behaviour, work, and field that
person may be related to. At the same time, while touching the ground of psychology and
ethics, it also provides solace to our intellectual appetites and due to which its importance
is revealed more.
169 Religious Conversion: A New Perspective
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
References
Basu, A. (1962). VM Apte, BRAHMA-SUTRA-SHANKARA-BHASHYA (Book
Review). Philosophy East and West, 12(3), 251.
James, W. (1911). The varieties of religious experience. Long Mans, Green & Co.
Kierkegaard, S. (2004). Either/or: A fragment of life. Penguin.
Leuba, J. H. (1896). A study in the psychology of religious phenomena. The American
Journal of Psychology, 7(3), 309-385
Masih, Y. (2001). Samanya Dharm Darshan Avam Darshnik Vishleshan. Motilal
Banaridas Publishers.
Pratt, J. B. (1924). The religious consciousness. Macmillan Co.
Starbuck, E. D. (1899). The psychology of religion: An empirical study of the growth of
religious consciousness (Vol. 38). Walter Scott.
Steeves, J. B. (1997). Authenticity and Falling in Martin Heidegger's" Being and
Time". Iyyun: The Jerusalem Philosophical Quarterly/עיון: רבעון פילוסופי, 327-338.
Walden, T. (1896). The Great Meaning of Metanoia: An Underdeveloped Chapter in the
Life and Teaching of Christ. Thomas Whittaker.
Analítica (3), oct. 2023 – sept. 2024, ISSN – L 2805 – 1815
References
Basu, A. (1962). VM Apte, BRAHMA-SUTRA-SHANKARA-BHASHYA (Book
Review). Philosophy East and West, 12(3), 251.
James, W. (1911). The varieties of religious experience. Long Mans, Green & Co.
Kierkegaard, S. (2004). Either/or: A fragment of life. Penguin.
Leuba, J. H. (1896). A study in the psychology of religious phenomena. The American
Journal of Psychology, 7(3), 309-385
Masih, Y. (2001). Samanya Dharm Darshan Avam Darshnik Vishleshan. Motilal
Banaridas Publishers.
Pratt, J. B. (1924). The religious consciousness. Macmillan Co.
Starbuck, E. D. (1899). The psychology of religion: An empirical study of the growth of
religious consciousness (Vol. 38). Walter Scott.
Steeves, J. B. (1997). Authenticity and Falling in Martin Heidegger's" Being and
Time". Iyyun: The Jerusalem Philosophical Quarterly/עיון: רבעון פילוסופי, 327-338.
Walden, T. (1896). The Great Meaning of Metanoia: An Underdeveloped Chapter in the
Life and Teaching of Christ. Thomas Whittaker.