The real use of Jokes or Humour is in quite a different direction, and it is specially promising among the English who take their "sense of humour" so seriously that a deficiency in this sense is almost the only deficiency at which they feel shame. Humour is for them the all-consoling and (mark this) the all-excusing, grace of life. Hence it is invaluable as a means of destroying shame. If a man simply lets others pay for him, he is "mean"; if he boasts of it in a jocular manner and twits his fellows with having been scored off, he is no longer "mean" but a comical fellow. Mere cowardice is shameful; cowardice boasted of with humorous exaggerations and grotesque gestures can passed off as funny. Cruelty is shameful - unless the cruel man can represent it as a practical joke. A thousand bawdy, or even blasphemous, jokes do not help towards a man's damnation so much as his discovery that almost anything he wants to do can be done, not only without the disapproval but with the admiration of his fellows, if only it can get itself treated as a Joke. And this temptation can be almost entirely hidden from your patient by that English seriousness about Humour. Any suggestion that there might be too much of it can be represented to him as "Puritanical" or as betraying a "lack of humour".

But flippancy is the best of all. In the first place it is very economical. Only a clever human can make a real Joke about virtue, or indeed about anything else; any of them can be trained to talk as if virtue were funny. Among flippant people the Joke is always assumed to have been made. No one actually makes it; but every serious subject is discussed in a manner which implies that they have already found a ridiculous side to it. If prolonged, the habit of Flippancy builds up around a man the finest armour-plating against the Enemy that I know, and it is quite free from the dangers inherent in the other sources of laughter. It is a thousand miles away from joy it deadens, instead of sharpening, the intellect; and it excites no affection between those who practice it,

Your affectionate uncle

SCREWTAPE

Chapter 12

XII

MY DEAR WORMWOOD,

Obviously you are making excellent progress. My only fear is lest in attempting to hurry the patient you awaken him to a sense of his real position. For you and I, who see that position as it really is, must never forget how totally different it ought to appear to him. We know that we have introduced a change of direction in his course which is already carrying him out of his orbit around he Enemy; but he must be made to imagine that all the choices which have effected this change of course are trivial and revocable. He must not be allowed to suspect that he is now, however slowly, heading right away from the sun on a line which will carry him into the cold and dark of utmost space.

For this reason I am almost glad to hear that he is still a churchgoer and a communicant. I know there are dangers in this; but anything is better than that he should realise the break it has made with the first months of his Christian life. As long as he retains externally the habits of a Christian he can still be made to think of himself as one who has adopted a few new friends and amusements but whose spiritual state is much the same as it was six weeks ago. And while he thinks that, we do not have to contend with the explicit repentance of a definite, fully recognised, sin, but only with his vague, though uneasy, feeling that he hasn't been doing very well lately.

This dim uneasiness needs careful handling. If it gets too strong it may wake him up and spoil the whole game. On the other hand, if you suppress it entirely - which, by the by, the Enemy will probably not allow you to do - we lose an element in the situation which can be turned to good account. If such a feeling is allowed to live, but not allowed to become irresistible and flower into real repentance, it has one invaluable tendency. It increases the patient's reluctance to think about the Enemy. All humans at nearly all times have some such reluctance; but when thinking of Him involves facing and intensifying a whole vague cloud of half-conscious guilt, this reluctance is increased tenfold. They hate every idea that suggests Him, just as men in financial embarrassment hate the very sight of a pass-book. In this state your patient will not omit, but he will increasingly dislike, his religious duties. He will think about them as little as he feels he decently can beforehand, and forget them as soon as possible when they are over. A few weeks ago you had to tempt him to unreality and inattention in his prayers: but now you will find him opening his arms to you and almost begging you to distract his purpose and benumb his heart. He will want his prayers to be unreal, for he will dread nothing so much as effective contact with the Enemy. His aim will be to let sleeping worms lie.

As this condition becomes more fully established, you will be gradually freed from the tiresome business of providing Pleasures as temptations. As the uneasiness and his reluctance to face it cut him off more and more from all real happiness, and as habit renders the pleasures of vanity and excitement and flippancy at once less pleasant and harder to forgo (for that is what habit fortunately does to a pleasure) you will find that anything or nothing is sufficient to attract his wandering attention. You no longer need a good book, which he really likes, to keep him from his prayers or his work or his sleep; a column of advertisements in yesterday's paper will do. You can make him waste his time not only in conversation he enjoys with people whom he likes, but in conversations with those he cares nothing about on subjects that bore him. You can make him do nothing at all for long periods. You can keep him up late at night, not roistering, but staring at a dead fire in a cold room. All the healthy and outgoing activities which we want him to avoid can be inhibited and nothing given in return, so that at last he may say, as one of my own patients said on his arrival down here, "I now see that I spent most of my life in doing neither what I ought nor what I liked". The Christians describe the Enemy as one "without whom Nothing is strong". And Nothing is very strong: strong enough to steal away a man's best years not in sweet sins but in a dreary flickering of the mind over it knows not what and knows not why, in the gratification of curiosities so feeble that the man is only half aware of them, in drumming of fingers and kicking of heels, in whistling tunes that he does not like, or in the long, dim labyrinth of reveries that have not even lust or ambition to give them a relish, but which, once chance association has started them, the creature is too weak and fuddled to shake off.

You will say that these are very small sins; and doubtless, like all young tempters, you are anxious to be able to report spectacular wickedness. But do remember, the only thing that matters is the extent to which you separate the man from the Enemy. It does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into the Nothing. Murder is no better than cards if cards can do the trick. Indeed the safest road to Hell is the gradual one - the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts,

Your affectionate uncle

SCREWTAPE

Chapter 13

XIII

MY DEAR WORMWOOD,

It seems to me that you take a great many pages to tell a very simple story. The long and the short of it is that you have let the man slip through your fingers. The situation is very grave, and I really see no reason why I should try to shield you from the consequences or your inefficiency. A repentance and renewal of what the other side call "grace" on the scale which you describe is a defeat of the first order. It amounts to a second conversion - and probably on a deeper level than the first.

As you ought to have known, the asphyxiating cloud which prevented your attacking the patient on his walk back from the old mill, is a well-known phenomenon. It is the Enemy's most barbarous weapon, and generally appears when He is directly present to the patient under certain modes not yet fully classified. Some humans are permanently surrounded by it and therefore inaccessible to us.

And now for your blunders. On your own showing you first of all allowed the patient to read a book he really enjoyed, because he enjoyed it and not in order to make clever remarks about it to his new friends. In the second place, you allowed him to walk down to the old mill and have tea there - a walk through country he really likes, and taken alone. In other words you allowed him two real positive Pleasures. Were you so ignorant as not to see the danger of this? The characteristic of Pains and Pleasures is that they are unmistakably real, and therefore, as far as they go, give the man who feels them a touchstone of reality. Thus if you had been trying to damn your man by the Romantic method - by making him a kind of Childe Harold or Werther submerged in self-pity for imaginary distresses - you would try to protect him at all costs from any real pain; because, of course, five minutes' genuine toothache would reveal the romantic sorrows for the nonsense they were and unmask your whole stratagem. But you were trying to damn your patient by the World, that is by palming off vanity, bustle, irony, and expensive tedium as pleasures. How can you have failed to see that a real pleasure was the last thing you ought to have let him meet? Didn't you foresee that it would just kill by contrast all the trumpery which you have been so laboriously teaching him to value? And that the sort of pleasure which the book and the walk gave him was the most dangerous of all? That it would peel off from his sensibility the kind of crust you have been forming on it, and make him feel that he was coming home, recovering himself? As a preliminary to detaching him from the Enemy, you wanted to detach him from himself, and had made some progress in doing so. Now, all that is undone.