LITMIR.BIZ

      Chapter VII

       Table of Contents

      My dear Wormwood,

      I wonder you should ask me whether it is essential to keep the patient in ignorance of your own existence. That question, at least for the present phase of the struggle, has been answered for us by the High Command. Our policy, for the moment, is to conceal ourselves. Of course this has not always been so. We are really faced with a cruel dilemma. When the humans disbelieve in our existence we lose all the pleasing results of direct terrorism and we make no magicians. On the other hand, when they believe in us, we cannot make them materialists and sceptics. At least, not yet. I have great hopes that we shall learn in due time how to emotionalise and mythologise their science to such an extent that what is, in effect, a belief in us, (though not under that name) will creep in while the human mind remains closed to belief in the Enemy. The “Life Force”, the worship of sex, and some aspects of Psychoanalysis, may here prove useful. If once we can produce our perfect work—the Materialist Magician, the man, not using, but veritably worshipping, what he vaguely calls “Forces” while denying the existence of “spirits”—then the end of the war will be in sight. But in the meantime we must obey our orders. I do not think you will have much difficulty in keeping the patient in the dark. The fact that “devils” are predominantly comic figures in the modern imagination will help you. If any faint suspicion of your existence begins to arise in his mind, suggest to him a picture of something in red tights, and persuade him that since he cannot believe in that (it is an old textbook method of confusing them) he therefore cannot believe in you.

      I had not forgotten my promise to consider whether we should make the patient an extreme patriot or an extreme pacifist. All extremes, except extreme devotion to the Enemy, are to be encouraged. Not always, of course, but at this period. Some ages are lukewarm and complacent, and then it is our business to soothe them yet faster asleep. Other ages, of which the present is one, are unbalanced and prone to faction, and it is our business to inflame them. Any small coterie, bound together by some interest which other men dislike or ignore, tends to develop inside itself a hothouse mutual admiration, and towards the outer world, a great deal of pride and hatred which is entertained without shame because the “Cause” is its sponsor and it is thought to be impersonal. Even when the little group exists originally for the Enemy’s own purposes, this remains true. We want the Church to be small not only that fewer men may know the Enemy but also that those who do may acquire the uneasy intensity and the defensive self-righteousness of a secret society or a clique. The Church herself is, of course, heavily defended and we have never yet quite succeeded in giving her all the characteristics of a faction; but subordinate factions within her have often produced admirable results, from the parties of Paul and of Apollos at Corinth down to the High and Low parties in the Church of England.

      If your patient can be induced to become a conscientious objector he will automatically find himself one of a small, vocal, organised, and unpopular society, and the effects of this, on one so new to Christianity, will almost certainly be good. But only almost certainly. Has he had serious doubts about the lawfulness of serving in a just war before this present war began? Is he a man of great physical courage—so great that he will have no half-conscious misgivings about the real motives of his pacifism? Can he, when nearest to honesty (no human is ever very near), feel fully convinced that he is actuated wholly by the desire to obey the Enemy? If he is that sort of man, his pacifism will probably not do us much good, and the Enemy will probably protect him from the usual consequences of belonging to a sect. Your best plan, in that case, would be to attempt a sudden, confused, emotional crisis from which he might emerge as an uneasy convert to patriotism. Such things can often be managed. But if he is the man I take him to be, try Pacifism.

      Whichever he adopts, your main task will be the same. Let him begin by treating the Patriotism or the Pacifism as a part of his religion. Then let him, under the influence of partisan spirit, come to regard it as the most important part. Then quietly and gradually nurse him on to the stage at which the religion becomes merely part of the “cause”, in which Christianity is valued chiefly because of the excellent arguments it can produce in favour of the British war-effort or of Pacifism. The attitude which you want to guard against is that in which temporal affairs are treated primarily as material for obedience. Once you have made the World an end, and faith a means, you have almost won your man, and it makes very little difference what kind of worldly end he is pursuing. Provided that meetings, pamphlets, policies, movements, causes, and crusades, matter more to him than prayers and sacraments and charity, he is ours—and the more “religious” (on those terms) the more securely ours. I could show you a pretty cageful down here,

      Your affectionate uncle Screwtape