According to their view, Thought, Emotion, Consciousness, are no more than electro-chemical changes in the protoplasmic constituents of the brain cells. "The brain secretes consciousness as the liver secretes bile." The idea of "spirit" is inconceivable to them; for the whole essence of Spirit is that it is not matter nor, so far as we can imagine, ether. Now although this attitude is utterly repugnant to me, I can yet easily understand and sympathise with the state of mind which occasions it. I, too, feel that if there is one thing above all others to which one's intellect must cling at all costs it is the general proposition of the coherence and continuity of the universe--in other words the great Law of Causation. If ever we let go of that we find ourselves in chaos--which is insanity. Within the "ring-fence," so to speak, of matter and energy the law holds good, but anything outside appears to the scientist as "discontinuous" and therefore, quite rightly, revolting. As against this point of view my contention is that it is quite possible to form an intelligible concept of Reality, different from and yet perfectly continuous with, the physical reality of the scientist. This first purely materialistic school admits of fairly easy delimitation whereas the other two schools mingle together and diverge within themselves in so complex a manner that it is much more difficult to distinguish them from each other than to separate either of them from the first. But I think the difference is something of this kind. The school of which the Occultists are typical seem to me to tend to replace logically coherent explanation by mere descriptive nomenclature. On the other hand the Orthodox Theologians, while dogmatically asserting the existence of spirit and constantly emphasising the supreme importance of the spiritual life, are apt to ignore the intellectual demand for intelligible explanation altogether. It is merely foolish to ignore or to ridicule on 'a priori' grounds the statements of those who claim to have investigated the problems with which we are concerned by the cultivation of abnormal or commonly latent faculties. If such faculties exist, as is very possible, it is clearly no more than common sense that they should be exercised to the full in the solution of problems which present especial difficulties to the more normal methods of investigation. The results might be of the very highest possible value. Indeed, it may well be that the cultivation of such faculties is by far the best way of attacking the whole question. I am by no means prepared dogmatically to deny it. None the less I think we are entitled to expect that those who claim to have attained knowledge by these means should take some pains to make their results continuous with existing knowledge and to eliminate needless obscurities. At present the application of the word "Science" to the utterances of the Occult schools--as commonly presented--is a complete misnomer.