The Shinto idea of creation is as follows: Out of Chaos (Konton) the Earth (In) was the sediment precipitated, and the Heavens (Yo) the ethereal essences which ascended: Man (Jin) appeared between the two. The first man was called Kuni‐to ko tatchino‐mikoto, and _five other names were given to him_, and then the human race appeared, male and female. Isanagi and Isanami begat Tenshoko doijin, the first of the five Gods of the Earth. These “Gods” are simply our Five Races, Isanagi and Isanami being the two kinds of “Ancestors,” the two preceding Races which give birth to animal and to rational man. It will be shown in Volume II, that the number seven, as well as the doctrine of the septenary constitution of man, was preëminent in all the secret systems. It plays as important a part in Western Kabalah as in Eastern Occultism. Éliphas Lévi calls the number seven “the key to the Mosaic creation and the symbols of every religion.” He shows the Kabalah faithfully following even the septenary division of man, for the diagram he gives in his _Clef des Grands Mystères_(389) is septenary. This may be seen at a glance, however cleverly the correct thought is veiled. One needs also only to look at the diagram, the “Formation of the Soul,” in Mathers’ _Kabbalah Unveiled_,(390) from the above mentioned, work of Lévi, to find the same, though with a different interpretation. Thus it stands with both the Kabalistic and Occult names attached: [Diagram IV] Lévi calls Nephesh that which we name Manas, and _vice versâ_. Nephesh is the Breath of (animal) Life in man—the Breath of Life, _instinctual_ in the animal; and Manas is the Third Soul—the human in its light side, and animal, in its connection with Samaël or Kâma. Nephesh is really the “Breath of (animal) Life” breathed into Adam, the Man of Dust; it is consequently the Vital Spark, the informing Element. Without Manas, the “Reasoning Soul,” or Mind, which in Lévi’s diagram is miscalled Nephesh, Âtmâ‐Buddhi is irrational on this plane and cannot act. It is Buddhi which is the Plastic Mediator; not Manas, the intelligent medium between the upper Triad and the lower Quaternary. But there are many such strange and curious transformations to be found in the Kabalistic works—a convincing proof that this literature has become a sad jumble. We do not accept the classification, except in this one particular, in order to show the points of agreement. We will now give in tabular form what the very cautious Éliphas Lévi says in explanation of his diagram, and what the Esoteric Doctrine teaches—and compare the two. Lévi, too, makes a distinction between Kabalistic and Occult Pneumatics.