and yogic experiences, and many of the infirmities which are found in the claims of occultists tend to be held also against the claims of yogic experiences.
There is, however, one argument which is advanced against both occultism and yoga, and that argument is levelled against all that is supra-physical. This argument makes, first of all, a demand for physical valid proof of all that is claimed to be supra-physical. But an impartial inquiry, even at the first sight, will show that the demand for physical proof of a supra-physical fact is irrational and illogical. One may concede that what is spoken of as supra-physical may be adjudged to be unintelligible, but that does not constitute the disproof of what is unintelligible. It is only a proof of incommunicability but, if it is considered useful and important to concentrate on what is sought to be communicated through what is unintelligible, there is a good ground to investigate, and to enter into the field which is sought to be referred to in what seems to be unintelligible. A purely scientific attitude will concede this need and move forward in instituting the required inquiry.
On the other hand, it may be suggested that a supra-physical fact may impinge on the physical world and produce physical results; it may even produce an effect on our physical senses and become manifest to them, but that cannot be its invariable action and character and process. Ordinarily, supra-physical in fact must produce a direct effect on what is supra-physical in our consciousness, – on our mind, our life-being, our spiritual being, or other parts of us that are of the same order as itself, and can only indirectly and through them, if at all, influence the physical world and physical life. Even if the concerned supra-physical object objectivises itself, it must be to