This Self, the highest, the one, and the universal, was symbolised on the plane of mortals by the Sun, its life‐giving effulgence being in its turn the emblem of the Soul—killing the terrestrial passions which have ever been an impediment to the re‐union of the Unit Self (the Spirit) with the All‐Self. Hence the allegorical mystery, only the broad features of which may be given here. It was enacted by the “Sons of the Fire‐Mist” and of “Light.” The second Sun (the “second hypostasis” of Rabbi Drach) appeared as put on his trial, Vishvakarma, the Hierophant, cutting off seven of his beams, and replacing them with a crown of brambles, when the “Sun” became Vikarttana, shorn of his beams or rays. After that, the Sun—enacted by a neophyte ready to be initiated—was made to descend into Pâtâla, the nether regions, on a trial of Tantalus. Coming out of it triumphant, he emerged from this region of lust and iniquity, to re‐become Karmasâkshin, witness of the Karma of men,(507) and arose once more triumphant in all the glory of his regeneration, as the Graha‐Râjah, King of the Constellations, and was addressed as Gabhastiman, “re‐possessed of his rays.” The “fable” in the popular Pantheon of India, founded upon, and born out of the poetical mysticism of the _Rig‐Veda_—the sayings of which were mostly all dramatised during the religious Mysteries—grew in the course of its exoteric evolution into the following allegory. It may be found now in several of the _Purânas_ and in other Scriptures. In the _Rig‐Veda_ and its Hymns, Vishvakarma, a Mystery‐God, is the Logos, the Demiurgos, one of the greatest Gods, and spoken of in two of the hymns as the highest. He is the Omnificent (Vishvakarma), called the “Great Architect of the Universe,” the All seeing God, ... the father, the generator, the disposer, who gives the gods their names, and is beyond the comprehension of mortals, as is every Mystery‐God. Esoterically, He is the personification of the creative manifested Power: and mystically He is the seventh principle in man, in its collectivity. For He is the son of Bhuvana, the self‐created, luminous Essence, and of the virtuous, chaste and lovely Yoga‐Siddhâ, the virgin Goddess, whose name speaks for itself, since it personified Yoga‐ power, the “chaste mother” that creates the Adepts. In the Rig‐Vaidic Hymns, Vishvakarma performs the “great sacrifice,” _i.e._, sacrifices himself for the world; or, as the _Nirukta_ is made to say, translated by the Orientalists: Vishvakarma first of all offers up all the world in a sacrifice, and then ends by sacrificing himself. In the mystical representations of his character, Vishvakarma is often called Vittoba, and is pictured as the “Victim,” the “Man‐God,” or the Avatâra crucified in space.