Work hard, then, on the disappointment or anticlimax which is certainly coming to the patient during his first few weeks as a churchman. The Enemy allows this disappointment to occur on the threshold of every human endeavour. It occurs when the boy who has been enchanted in the nursery by Stories from the Odyssey buckles down to really learning Greek. It occurs when lovers have got married and begin the real task of learning to live together. In every department of life it marks the transition from dreaming aspiration to laborious doing. The Enemy takes this risk because He has a curious fantasy of making all these disgusting little human vermin into what He calls His "free" lovers and servants - "sons" is the word He uses, with His inveterate love of degrading the whole spiritual world by unnatural liaisons with the two-legged animals. Desiring their freedom, He therefore refuses to carry them, by their mere affections and habits, to any of the goals which He sets before them: He leaves them to "do it on their own". And there lies our opportunity. But also, remember, there lies our danger. If once they get through this initial dryness successfully, they become much less dependent on emotion and therefore much harder to tempt.

I have been writing hitherto on the assumption that the people in the next pew afford no rational ground for disappointment. Of course if they do - if the patient knows that the woman with the absurd hat is a fanatical bridge-player or the man with squeaky boots a miser and an extortioner - then your task is so much the easier. All you then have to do is to keep out of his mind the question "If I, being what I am, can consider that I am in some sense a Christian, why should the different vices of those people in the next pew prove that their religion is mere hypocrisy and convention?" You may ask whether it is possible to keep such an obvious thought from occurring even to a human mind. It is, Wormwood, it is! Handle him properly and it simply won't come into his head. He has not been anything like long enough with the Enemy to have any real humility yet. What he says, even on his knees, about his own sinfulness is all parrot talk. At bottom, he still believes he has run up a very favourable credit-balance in the Enemy's ledger by allowing himself to be converted, and thinks that he is showing great humility and condescension in going to church with these "smug", commonplace neighbours at all. Keep him in that state of mind as long as you can.

Your affectionate uncle

SCREWTAPE

Chapter 3

III

MY DEAR WORMWOOD,

I am very pleased by what you tell me about this man's relations with his mother. But you must press your advantage. The Enemy will be working from the centre outwards, gradually bringing more and more of the patient's conduct under the new standard, and may reach his behaviour to the old lady at any moment. You want to get in first. Keep in close touch with our colleague Glubose who is in charge of the mother, and build up between you in that house a good settled habit of mutual annoyance; daily pinpricks. The following methods are useful.

1. Keep his mind on the inner life. He thinks his conversion is something inside him and his attention is therefore chiefly turned at present to the states of his own mind - or rather to that very expurgated version of them which is all you should allow him to see. Encourage this. Keep his mind off the most elementary duties by directing it to the most advanced and spiritual ones. Aggravate that most useful human characteristic, the horror and neglect of the obvious. You must bring him to a condition in which he can practise self-examination for an hour without discovering any of those facts about himself ,which are perfectly clear to anyone who has over lived in the same house with him or worked the same office.

2. It is, no doubt, impossible to prevent his praying for his mother, but we have means of rendering the prayers innocuous. Make sure that they are always very "spiritual", that he is always concerned with the state of her soul and never with her rheumatism. Two advantages follow. In the first place, his attention will be kept on what he regards as her sins, by which, with a little guidance from you, he can be induced to mean any of her actions which are inconvenient or irritating to himself. Thus you can keep rubbing the wounds of the day a little sorer even while he is on his knees; the operation is not at all difficult and you will find it very entertaining. In the second place, since his ideas about her soul will be very crude and often erroneous, he will, in some degree, be praying for an imaginary person, and it will be your task to make that imaginary person daily less and less like the real mother - the sharp-tongued old lady at the breakfast table. In time, you may get the cleavage so wide that no thought or feeling from his prayers for the imagined mother will ever flow over into his treatment of the real one. I have had patients of my own so well in hand that they could be turned at a moment's notice from impassioned prayer for a wife's or son's "soul" to beating or insulting the real wife or son without a qualm.

3. When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face which are almost unendurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy - if you know your job he will not notice the immense improbability of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this is easily managed.

4. In civilised life domestic hatred usually expresses itself by saying things which would appear quite harmless on paper (the words are not offensive) but in such a voice, or at such a moment, that they are not far short of a blow in the face. To keep this game up you and Glubose must see to it that each of these two fools has a sort of double standard. Your patient must demand that all his own utterances are to be taken at their face value and judged simply on the actual words, while at the same time judging all his mother's utterances with the fullest and most oversensitive interpretation of the tone and the context and the suspected intention. She must be encouraged to do the same to him. Hence from every quarrel they can both go away convinced, or very nearly convinced, that they are quite innocent. You know the kind of thing: "I simply ask her what time dinner will be and she flies into a temper." Once this habit is well established you have the delightful situation of a human saying things with the express purpose of offending and yet having a grievance when offence is taken.

Finally, tell me something about the old lady's religious position. Is she at all jealous of the new factor in her son's life? - at all piqued that he should have learned from others, and so late, what she considers she gave him such good opportunity of learning in childhood? Does she feel he is making a great deal of "fuss" about it - or that he's getting in on very easy terms? Remember the elder brother in the Enemy's story, Your affectionate uncle

SCREWTAPE

Chapter 4

IV

MY DEAR WORMWOOD,

The amateurish suggestions in your last letter warn me that it is high time for me to write to you fully on the painful subject of prayer. You might have spared the comment that my advice about his prayers for his mother it "proved singularly unfortunate". That is not the sort of thing that a nephew should write to his uncle - nor a junior tempter to the under-secretary of a department. It also reveals an unpleasant desire to shift responsibility; you must learn to pay for your own blunders.

The best thing, where it is possible, is to keep the patient from the serious intention of praying altogether. When the patient is an adult recently re-converted to the Enemy's party, like your man, this is best done by encouraging him to remember, or to think he remembers, the parrot-like nature of his prayers in childhood. In reaction against that, he may be persuaded to aim at something entirely spontaneous, inward, informal, and unregularised; and what this will actually mean to a beginner will be an effort to produce in himself a vaguely devotional mood in which real concentration of will and intelligence have no part. One of their poets, Coleridge, has recorded that he did not pray "with moving lips and bended knees" but merely "composed his spirit to love" and indulged "a sense of supplication". That is exactly the sort of prayer we want; and since it bears a superficial resemblance to the prayer of silence as practised by those who are very far advanced in the Enemy's service, clever and lazy patients can be taken in by it for quite a long time. At the very least, they can be persuaded that the bodily position makes no difference to their prayers; for they constantly forget, what you must always remember, that they are animals and that whatever their bodies do affects their souls. It is funny how mortals always picture us as putting things into their minds: in reality our best work is done by keeping things out.