Metaphysical SUBSTANCES
   The modern rational science (MRS) arose, asserted its right to exist via struggle against scholasticism (Europe, the Rrenaissance) as an alternative to the esoteric science, knowledges of which are primordially received intuitively (by a definite person – by a teacher, by a prophet etc), and henceforth they are only reproduced as a fact (forming a school, a religion etc), without analysing, criticism, revision.
   After the victory in spheres of inanimate nature (в physics, chemistry etc), when MRS has become the base of the modern technical civilization, using abilities of daughterly technics (в этом смысле они образуют контур с положительной обратной связью: чем больше технических возможностей у науки, тем больше ее новые успехи, и тем больше новых успехов у техники), rational sciece extended its authority onto disciplines of animate nature too, and even onto humanitarian disciplines.
   At that MRS rejected intuition at all as a scientific method (at least nominally, officially, declaratively) and even as phenomenon. Hence its striving comes for squeezing the notion of life into Procrustean bed of biochemistry, and psyche into neurophysiology. This didn't stop the esoteric development. Astrology, homeopathy and many other its disciplines enriched methodically during the same time.
   Esoterics made many attempts to become a part of the official science. Seldom the attempts occurred successful, extremely seldom. So, such an attempt was successful for Z. Freud (1856-1939), but was unsuccessful (firstly) for S. Hahnemann (1755-1843) as also (until now) for F. Mesmer (1734-1815).
   Resistance of MAS (Modern Academic Science) is determined significantly with gnoseology, with the form itself of formulating the problem about the primaries of either matter or consciousness. At such a form of question (either – or) any the third answer is impossible. Just so (with revolutionary uncompromisingness), with such a stress Lenin (V.I. Ulianov, 1870-1924) formulated this question in his "Materialism and Empiriocriticism", although he made a proviso of the principle importance.
   Just this stress is felt in the classification of world-views/scientific-ideologies which opposes materialism to idealism. This classification (fig. 1) isn't essential. Classification which opposes objectivism to subjectivism (рис. 2) seems to be more substantiated. Objective idealism admits practice to be criterion for truth, and thus it contrasts with subjective idealism mush more than with materialism.
   Since R. Descartes (1596-1650) the oficial science (MAS) admits as the matter only substance (which has its space conjunction, mass etc) and energy (radiations and power fields), only that can be perceived – directly or by means of instruments – from the outer (with respect to the psyche itself) world. All the other, including thought and emotion, is admitted as "metaphysics", as something ephemeral (and according to Descartes it isn't even connected with space), as hard for observations (sometimes even for introspection), as ideal (i.e. abstract, which is not necessarily perfect, splendid). Futher we'll indicate this "all the other" with the term of metaphysicum for distinguishing it from the name of the science of "metaphysics".
   Metaphysical realities are objective, are independent from procedures of cognition of the realities not less, than physical realities (totality of which we'll name physicum on the analogy of the term metaphysicum) are. Such realities, as the value (for you) of some information, as the profundity of your sorrow, as the height of your bliss etc., don't depend on that, whether the science (or a definite researcher) knows of them or not. But at that they can't be detected or measured by means of any physical experiment, i.e. they can't be attributed to the sphere of physicum.
   Not only these philosophical considerations compel to admit objective, substantival character, materiality of metaphysical realities, but as well facts which evidence of influences of metaphysicum on objects and phenomena of physicum. Reality, existence of these influences are affirmed with multitude of experiments, fulfilled within MAS, with observance of its methodical requirements. These explorations were directed to reveal such influences in their pure form. Each of them provisioned its final result to be defended from accompanying physical influences.
   There are among them evidences of thought influence efficacy (exactly of thought) on extremely different objects of physicum – on non-alive [ 1], [ 2 ] and alive ones, on the plants [ 3 ], [  4 ] and animals [ 5 ], and also on human beings [ 6 ]. Methods of these experiments allow to reveal the efficiency of metaphysical factors – of thought and emotion, or information and energy (non-physical, "psyche", "biology", "subtle" energy), or mental and astral (in esoteric terminology) – analogously to that, how physical instruments allow to make visible radiations and other kinds of energy phenimena, invisible usually.
   Each of these works (nothing but sole) would be enough to prove the efficacy of thought. It is just precedent (not the statistics) which must be admitted as reliable criterion for trustworthiness of some fact even if it is unique, if it is reliably fixed though. If a meteorite fall or a global-lightning were to be observed sill more seldom than now/really, even only once, so their existence won't become less reliable, their "scientific character" won't diminish.