As to the title of the three cantos about the Yoga of the King,¹ I intended the repetition of the word “Yoga” to bring out and emphasise the fact that this part of Aswapathy’s spiritual development consisted of two Yogic movements, one a psycho-spiritual transformation and the other a greater spiritual transformation with an ascent to a supreme power. The omission which you suggest would destroy this significance and leave only something more abstract. In the second of these three cantos there is a pause between the two movements and a description of the secret know-ledge to which he is led and of which the results are described in the last canto, but there is no description of the Yoga itself or of the steps by which this knowledge came. That is only indicated, not narrated; so, to bring in “The Yoga of the King” as the title of this canto would not be very apposite. Aswapathy’s Yoga falls into three parts. First, he is achieving his own spiritual self-fulfilment as the individual and this is described as the Yoga of the King. Next, he makes the ascent as a typical representative of the race to win the possibility of discovery and possession of all the planes of consciousness and this is described in the Second Book: but this too is as yet only an individual victory. Finally, he aspires no longer for himself but for all, for a universal realisation and new creation. That is described in the Book of the Divine Mother.

–1946