To W. Lutoslawski

CAMBRIDGE, May 6, 1906.

...Your long and beautiful letter about Yoga, etc., greets me on my return from California. It is a most precious human document, and some day, along with that sketch of your religious evolution and other shorter letters of yours, it must see the light of day. What strikes me first in it is the evidence of improved moral "tone"—a calm, firm, sustained joyousness, hard to describe, and striking a new note in your epistles—which is already a convincing argument of the genuineness of the improvement wrought in you by Yoga practices....

You are mistaken about my having tried Yoga discipline—I never meant to suggest that. I have read several books (A. B., by the way, used to be a student of mine, but in spite of many noble qualities, he always had an unbalanced mind—obsessed by certain morbid ideas, etc.), and in the slightest possible way tried breathing exercises. These go terribly against the grain with me, are extremely disagreeable, and, even when tried this winter (somewhat perseveringly), to put myself asleep, after lying awake at night, failed to have any soporific effect. What impresses me most in your narrative is the obstinate strength of will shown by yourself and your chela in your methodical abstentions and exercises. When could I hope for such will-power? I find, when my general energy is in Anspruch genommen by hard lecturing and other professional work, that then particularly what little ascetic energy I have has to be remitted, because the exertion of inhibitory and stimulative will required increases my general fatigue instead of "tonifying" me.

But your sober experience gives me new hopes. Your whole narrative suggests in me the wonder whether the Yoga discipline may not be, after all, in all its phases, simply a methodical way of waking up deeper levels of will-power than are habitually used, and thereby increasing the individual's vital tone and energy. I have no doubt whatever that most people live, whether physically, intellectually or morally, in a very restricted circle of their potential being. They make use of a very small portion of their possible consciousness, and of their soul's resources in general, much like a man who, out of his whole bodily organism, should get into a habit of using and moving only his little finger. Great emergencies and crises show us how much greater our vital resources are than we had supposed. Pierre Janet discussed lately some cases of pathological impulsion or obsession in what he has called the "psychasthenic" type of individual, bulimia, exaggerated walking, morbid love of feeling pain, and explains the phenomenon as based on the underlying sentiment d'incomplétude, as he calls it, or sentiment de l'irréel with which these patients are habitually afflicted, and which they find is abolished by the violent appeal to some exaggerated activity or other, discovered accidentally perhaps, and then used habitually. I was reminded of his article in reading your descriptions and prescriptions. May the Yoga practices not be, after all, methods of getting at our deeper functional levels? And thus only be substitutes for entirely different crises that may occur in other individuals, religious crises, indignation-crises, love-crises, etc.?

What you say of diet is in striking accordance with the views lately made popular by Horace Fletcher—I dare say you have heard of them. You see I am trying to generalize the Yoga idea, and redeem it from the pretension that, for example, there is something intrinsically holy in the various grotesque postures of Hatha Yoga. I have spoken with various Hindus, particularly with three last winter, one a Yogi and apostle of Vedanta; one a "Christian" of scientific training; one a Bramo-Somaj professor. The former made great claims of increase of "power," but admitted that those who had it could in no way demonstrate it ad oculos, to outsiders. The other two both said that Yoga was less and less frequently practised by the more intellectual, and that the old-fashioned Guru was becoming quite a rarity.

I believe with you, fully, that the so-called "normal man" of commerce, so to speak, the healthy philistine, is a mere extract from the potentially realizable individual whom he represents, and that we all have reservoirs of life to draw upon, of which we do not dream. The practical problem is "how to get at them." And the answer varies with the individual. Most of us never can, or never do get at them. You have indubitably got at your own deeper levels by the Yoga methods. I hope that what you have gained will never again be lost to you. You must keep there! My deeper levels seem very hard to find—I am so rebellious at all formal and prescriptive methods—a dry and bony individual, repelling fusion, and avoiding voluntary exertion. No matter, art is long! and qui vivra verra. I shall try fasting and again try breathing—discovering perhaps some individual rhythm that is more tolerable....