IV. The law of substitution, that life must atone for life, and that without shedding of blood there is no remission, as taught in type by animal sacrifices. Latter-day philosophers affect the utmost horror of such a salvation, and will have none of Christ. V. The command to use the flesh of animals as food. VI. The decree that “whoso sheddeth man’s blood, by man shall his blood be shed.” VII. The direction to multiply and replenish the earth. The charge of disobedience to such laws as these every mystic will joyfully admit, with the cry, “Happy will it be for all things living when such laws shall no longer be obeyed by any living creature.” These laws, the disobedience to which Mr. Pember so much regrets in the later schools, date from the dark past when man had to form his physical existence and root it upon the earth. If they are some of the early revelations of the “Divine Will,” that is no reason why they should rule mankind when its condition is changed and it is emerging from the darkness of Materialism, and losing, from its natural growth towards that Divine will, the desire for physical existence. The Mosaic laws were made by the Jehovah, the God of anger and cruelty. In spite of the strange inconsistency by which the followers of Jesus Christ, the teacher of a gentle and sublime faith, read in their churches these Mosaic laws, yet they are empty words from a past of bloodshed to the humane or religious man. The occultist professes even more than religion—he dares to avow himself a follower of the light, an aspirant towards knowledge, and one who is determined to live the noblest life knowledge can indicate. What to him are the laws of murder, of the shedding of blood, of marriage and giving in marriage? It is not his aim to help people the earth, for he desires to lift himself and others above the craving for earth-life. He commits no murder, for all men are his brethren, and he no longer recognises the brutal law of the criminal, by which, when blood is shed, blood must be again shed to wash it away. He can have no interest either in the straightforward laws of the past, or the complicated modern law of the present—which permits of many things the Jews would have been ashamed of. The only law he recognises is that of charity and justice. There is a charming page in the _Introduction_, a ring of genuine sorrow for the failure of certain missionaries in their cowardly attack upon the theosophical leaders, as refreshing as it is ludicrous. The Jeremiad runs in this wise:—