Page 5 (part 6)

It is the calculus of probabilities on the basis of experience in respect of empirical things. Putting it aside, on the fringe of the whole circle there are further a few score of follies which one would not term the grades of preparation for the abyss unless there were a solid reason for being preternaturally serious. I have characterised these sufficiently in the text, and here I Will say only that all paths of folly lead to the Houses of Sin. There remains the question of Magic. As to this, I am aware that the professors, who are many, and the amateurs, who are many more, may be disposed to intervene at this point and call attention to the ancient and honourable distinction between White and Black Magic. But with this also I have dealt so fully in the text that I question whether the entire work is not an illustration of my thesis that, except in a very slight, verbal and fluidic sense, no such distinction exists--I mean to say that it is unrooted in the subsoil of the subject. Lest I should appear, however, uncritical over things of sufficient importance to be regarded in their several phases, it is necessary to make two further distinctions on my own part. One of the secret sciences is of course Alchemy, and so far as this was the mode, mystery, or art of transmuting metals, of healing material human disease, of prolonging human life by certain physical methods--to this extent it is, as it was always, a matter of learned research; and though I should not say that the students of the old literature are in the least likely to discover the secrets from the books, there is such an excusable and pleasant air about the quest and its enthusiasm, that it is rather a consolation to know that it is of more danger to the purse than it will ever be to the soul of man. Alchemy has, however, another and if possible a more secret side, from which it enters the science of the soul. I distinguish it at once and entirely from occultism and all its ways; it is approximately and almost literally identical with that postern within the first entrance of the Closed Palace which I have already mentioned. The postern, however, stands for several manners of research which are not in competition with and are without prejudice to each other. We shall come presently to a third distinction which is much nearer to our hands and feet than are the two others, and will call for some courage on my part in consequence. I will leave it for this reason to such spur of necessity as may arise at the end-to which indeed it belongs otherwise. As there is a door in the soul which opens on God, so there is another door which opens on the recremental deeps, and there is no doubt that the deeps come in when it is opened effectually. There are also the powers of the abyss, and this is why it has been worth while to look at the subject seriously. Being thankful to say that I am, and hoping under God to continue, without first-hand experience in these departments, it must be understood that I speak here under the reserves of derived knowledge. It should, I think, be understood that there is no sublimity in those deeps; they are the cesspools of spiritual life and the pit of the second death; their powers are those of the pesthouse, and they are as remote from the sombre terrors and splendours of Dante's Inferno as are the gold bars of heaven and the stars and lilies of the Blessed Damozel far--and how far--away from the Vision and the Union. There is no especial reason to suppose that there is a Black Sanctuary, a Hidden Church of Hell opened to Christians; but it may be, and in the analogy it would seem that there must be, a communion of self-lost souls, as there is a communion of saints.