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“During the first weeks of my experience I was on guard only against worry and anger; but, in the mean time, having noticed the absence of the other depressing and dwarfing passions, I began to trace a relationship, until I was convinced that they are all growths from the two roots I have specified. I have felt the freedom now for so long a time that I am sure of my relation toward it; and I could no more harbor any of the thieving and depressing influences that once I nursed as a heritage of humanity than a fop would voluntarily wallow in a filthy gutter.

“There is no doubt in my mind that pure Christianity and pure Buddhism, and the Mental Sciences and all Religions fundamentally teach what has been a discovery to me; but none of them have presented it in the light of a simple and easy process of elimination. At one time I wondered if the elimination would not yield to indifference and sloth. In my experience, the contrary is the result. I feel such an increased desire to do something useful that it seems as if I were a boy again and the energy for play had returned. I could fight as readily as (and better than) ever, if there were occasion for it. It does not make one a coward. It can’t, since fear is one of the things eliminated. I notice the absence of timidity in the presence of any audience. When a boy, I was standing under a tree which was struck by lightning, and received a shock from the effects of which I never knew exemption until I had dissolved partnership with worry. Since then, lightning and thunder have been encountered under conditions which would formerly have caused great depression and discomfort, without [my] experiencing a trace of either. Surprise is also greatly modified, and one is less liable to become startled by unexpected sights or noises.

“As far as I am individually concerned, I am not bothering myself at present as to what the results of this emancipated condition may be. I have no doubt that the perfect health aimed at by Christian Science may be one of the possibilities, for I note a marked improvement in the way my stomach does its duty in assimilating the food I give it to handle, and I am sure it works better to the sound of a song than under the friction of a frown. Neither am I wasting any of this precious time formulating an idea of a future existence or a future Heaven. The Heaven that I have within myself is as attractive as any that has been promised or that I can imagine; and I am willing to let the growth lead where it will, as long as the anger and their brood have no part in misguiding it.”[11]

[11] H. Fletcher: Menticulture, or the A-B-C of True Living, New York and Chicago, 1899, pp. 26, 36, abridged.

The older medicine used to speak of two ways, lysis and crisis, one gradual, the other abrupt, in which one might recover from a bodily disease. In the spiritual realm there are also two ways, one gradual, the other sudden, in which inner unification may occur. Tolstoy and Bunyan may again serve us as examples, examples, as it happens, of the gradual way, though it must be confessed at the outset that it is hard to follow these windings of the hearts of others, and one feels that their words do not reveal their total secret.

Howe’er this be, Tolstoy, pursuing his unending questioning, seemed to come to one insight after another. First he perceived that his conviction that life was meaningless took only this finite life into account. He was looking for the value of one finite term in that of another, and the whole result could only be one of those indeterminate equations in mathematics which end with infinity. Yet this is as far as the reasoning intellect by itself can go, unless irrational sentiment or faith brings in the infinite. Believe in the infinite as common people do, and life grows possible again.