"[1] It has been traditionally thought that he became a student of the New Thought movement in 1863, after seeking healing from its founder, Phineas Parkhurst Quimby, but recent scholarship by Catherine Albanese, editor of The Spiritual Journals of Warren Felt Evans from Methodism to Mind Cure, puts that in serious doubt—based on interviews that Evans gave, his own printed statements, and his personal journal during this period which never mentioned Quimby.

Swarts added that Evans spoke "well of him [Quimby], and of all the workers, simply desiring all to be honest and to 'give credit where credit is due.’" Swarts reported in the same issue: “He told me recently that he was passing through Portland near twenty-five years ago; that he called upon Dr. Quimby in the United States Hotel to ascertain his methods of treatment, and that he found them to be like those he had employed for several years, which was a mental process of changing the patient’s way of thinking about disease.

He said that Dr. Quimby would manipulate the head sometimes.” Evans in his book (1869) The Mental-Cure, p. iv, made clear his view of lack of antecedents or mentors: ““The author had but little in works on mental and psychological science to guide him in his investigations, but was under the necessity of following the light of his own researches, experiments, and intuitions.” This compares to what Julius Dresser said in The True History of Mental Science (1887), looking back eleven years: “Dr.

Dr. Evans's six volumes upon the subject of Mental Healing have had a wide and a well-deserved sale.” Evans looked back to about the year 1860 when he wrote this in his article “The Mental-Cure” in the periodical The Mind Cure and the Science of Life (May, 1885): “The system of mental healing which is now exciting so much interest in the public mind is not a new system, but under other names has been practiced from the remotest ages.

The best exposition of this philosophy in modern times is found in the works of such men as Bishop Berkeley, and the German idealists,, as Fichte, Hegel, and Schopenhauer.

But the fundamental truths and practical principles involved in the cure of ourselves or others by the phrenopathic method are extremely simple, and can be learned in a short time.

During the last twenty-five years I have taught all that is of any practical value in the systems to hundreds of persons, without money and without price.” In comparison it was to about 1861 that he looked when he wrote in his 1886 book Esoteric Christianity (Preface dated March 7, 1886), p. 114: “During the last quarter of a century, by an application of this principal, I have wrought many “miracles” (in the popular estimation), and a large proportion of the marvels of healing, witnessed at the present time, are illustrations of the principle we are discussing in this article.” Evans was the first to write about the New Thought movement.

It was followed, at intervals of different length, by four other volumes, which have had an extensive circulation in every part of the country, and to some extent Europe.” The book he was referring to from twenty-two years earlier was The Celestial Dawn.

[citation needed]) There is an Evans manuscript in the United States National Library of Medicine consisting of handwritten text over two bound notebooks, dated about 1883.