Others say that it cannot be asserted that there is no unseen world behind the visible one, but that human powers of perception are not able to penetrate into that world. Those powers have bounds which they cannot pass. Faith, with its urgent cravings, may take refuge in such a world; but true science, based on ascertained facts, can have nothing to do with it. A third class looks upon it as a kind of presumption for man to attempt to penetrate, by his own efforts of cognition, into a domain with regard to which he should give up all claim to knowledge and be content with faith. The adherents of this view feel it to be wrong for weak human beings to wish to force their way into a world which should belong to religious life. It is also alleged that a common knowledge of the facts of the sense-world is possible for mankind, but that in regard to supersensible things it can be merely a question of the individual’s personal opinion, and that in these matters there can be no possibility of a certainty universally recognized. And many other assertions are made on the subject. The occult scientist has convinced himself that a consideration of the visible world propounds enigmas to man which can never be solved out of the facts of that world itself. Their solution in this way will never be possible, however far advanced a knowledge of those facts may be. For visible facts plainly point, through their own inner nature, to the existence of a hidden world. One who does not see this closes his eyes to the problems which obviously spring up everywhere out of the facts of the sense-world. He refuses to recognize certain questions and problems, and therefore thinks that all questions can be answered through facts within reach of sense perception. The questions which he is willing to ask are all capable of being answered by the facts which he is convinced will be discovered in the course of time. Every genuine occultist admits this. But why should one, when he asks no questions, expect answers on certain subjects? The occult scientist says that to him such questioning is natural, and must be regarded as a wholly justifiable expression of the human soul. Science is surely not to be confined within limits which prohibit impartial inquiry.