C.s. Lewis Surprised By Joy Quotes

A young man who wishes to remain a sound atheist cannot be too careful of his reading.

The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

I am a product of long corridors, empty sunlit rooms, upstairs indoor silences, attics explored in solitude, distant noises of gurgling cisterns and pipes, and the noise of wind under the tiles. Also, of endless books.

the greatest service we can do to education today is to teach fewer subjects. No one has time to do more than a very few things well before he is twenty, and when we force a boy to be a mediocrity in a dozen subjects, we destroy his standards, perhaps for life.

All Joy reminds. It is never a possession, always a desire for something longer ago or further away or still 'about to be'.

While friendship has been by far the chief source of my happiness, acquaintance or general society has always meant little to me, and I cannot quite understand why a man should wish to know more people than he can make real friends of.

Tea should be taken in solitude.

I could never have gone far in any science because on the path of every science the lion Mathematics lies in wait for you.

Shut your mouth; open your eyes and ears.

Joy is not a substitute for sex; sex is very often a substitute for Joy. I sometimes wonder whether all pleasures are not substitutes for Joy.

It is a serious thing to live in a society of possible Gods and Goddesses. To remember that the dullest, and most uninteresting person you can talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship.

The universe rings true whenever you fairly test it.

You can do more with a castle in a story than with the best cardboard castle that ever stood on a nursery table.

Nothing, I suspect, is more astonishing in any man's life than the discovery that there do exist people very, very like himself.

Liking an author may be as involuntary and improbable as falling in love.

That is why I often find myself at such cross-purposes with the modern world: I have been a converted Pagan living among apostate Puritans.

Walking and talking are two very great pleasures, but it is a mistake to combine them. Our own noise blots out the sounds and silences of the outdoor world; and talking leads almost inevitably to smoking, and then farewell to nature as far as one of our senses is concerned. The only friend to walk with is one who so exactly shares your taste for each mood of the countryside that a glance, a halt, or at most a nudge, is enough to assure us that the pleasure is shared.

Straight tribulation is easier to bear than tribulation which advertises itself as pleasure.

Here and here only in all time the myth must have become fact; the Word, flesh; God, Man. This is not 'a religion', nor 'a philosophy.' It is the summing up and actuality of them all.

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words “compelle intrare,” compel them to come in, have been so abused be wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

The moment good taste knows itself, some of its goodness is lost.

In reading Chesterton, as in reading MacDonald, I did not know what I was letting myself in for. A young man who wishes to remain a sound Atheist cannot be too careful of his reading. There are traps everywhere — "Bibles laid open, millions of surprises," as Herbert says, "fine nets and stratagems." God is, if I may say it, very unscrupulous.

I was driven to Whipsnade one sunny morning. When we set out I did not believe that Jesus Christ is the son of God, and when we reached the zoo I did. Yet I had not exactly spent the journey in thought. Nor in great emotion. “Emotional” is perhaps the last word we can apply to some of the most important events. It was more like when a man, after a long sleep, still lying motionless in bed, becomes aware that he is now awake.

To this day the vision of the world which comes most naturally to me is one in which “we two” or “we few” (and in a sense “we happy few”) stand together against something stronger and larger.

It is not settled happiness but momentary joy that glorifies the past.

I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and pleasure often is.

Shut your mouth; open your eyes and ears. Take in what is there and give no thought to what might have been there or what is somewhere else. That can come later, if it must come at all. (And notice here how the true training for anything whatever that is good always prefigures and, if submitted to, will always help us in, the true training for the Christian life)

The sword glitters not because the swordsman set out to make it glitter but because he is fighting for his life and therefore moving it very quickly.

I was allowed to play at philosophy no longer.

who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words compelle intrare, compel them to come in, have been so abused by wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of man, and His compulsion is our liberation.

I call it Joy. 'Animal-Land' was not imaginative. But certain other experiences were... The first is itself the memory of a memory. As I stood beside a flowering currant bush on a summer day there suddenly arose in me without warning, and as if from a depth not of years but of centuries, the memory of that earlier morning at the Old House when my brother had brought his toy garden into the nursery. It is difficult or find words strong enough for the sensation which came over me; Milton's 'enormous bliss' of Eden (giving the full, ancient meaning to 'enormous') comes somewhere near it. It was a sensation, of course, of desire; but desire for what?...Before I knew what I desired, the desire itself was gone, the whole glimpse... withdrawn, the world turned commonplace again, or only stirred by a longing for the longing that had just ceased... In a sense the central story of my life is about nothing else... The quality common to the three experiences... is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again... I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and Pleasure often is.

The truest and most horrible claim made for modern transport is that it “annihilates space.” It does. It annihilates one of the most glorious gifts we have been given. It is a vile inflation which lowers the value of distance, so that a modern boy travels a hundred miles with less sense of liberation and pilgrimage and adventure than his grandfather got from traveling ten. Of course if a man hates space and wants it to be annihilated, that is another matter. Why not creep into his coffin at once? There is little enough space there.

Divine punishment are also mercies.

For the first time I examined myself with a seriously practical purpose. And there I found what appalled me; a zoo of lusts, a bedlam of ambitions, a nursery of fears, a harem of fondled hatreds. My name was legion.

Doubtless, by definition, God was Reason itself. But would he also be "reasonable" [...]

I fancy that most of those who think at all have done a great deal of their thinking in the first fourteen years.

The First [Friend] is the alter ego, the man who first reveals to you that you are not alone in the world by turning out (beyond hope) to share all your most secret delights. There is nothing to be overcome in making him your friend; he and you join like raindrops on a window. But the Second Friend is the man who disagrees with you about everything. He is not so much the alter ego as the antiself. Of course he shares your interests; otherwise he would not become your friend at all. But he has approached them all at a different angle. He has read all the right books but has got the wrong thing out of every one. It is as if he spoke your language but mispronounced it. How can he be so nearly right and yet, invariably, just not right? He is as fascinating (and infuriating) as a woman. When you set out to correct his heresies, you will find that he forsooth to correct yours! And then you go at it, hammer and tongs, far into the night, night after night, or walking through fine country that neither gives a glance to, each learning the weight of the other's punches, and often more like mutually respectful enemies than friends. Actually (though it never seems so at the time) you modify one another's thought; out of this perpetual dogfight a community of mind and a deep affection emerge.

If you want to know how I felt, imagine your own feelings on waking one morning to find that income tax or unrequited love had somehow vanished from the world.

I pay respect to wisdom not to strength.

My father, whom I implicitly believed, represented adult life as one of incessant drudgery under the continual threat of financial ruin.

In her also I found what I liked best—an unfailing, kindly welcome without a hint of sentimentality, unruffled good sense, the unobtrusive talent for making all things at all times as cheerful and comfortable as circumstances allowed.

You will remember how, as a schoolboy, I had destroyed my religious life by a vicious subjectivism which made 'realizations' the aim of prayer; turning away from God to seek states of mind, and trying to produce those states of mind by 'maistry'.

Such, then, was my position: to care for almost nothing but the gods and heroes, the garden of the Hesperides, Launcelot and the Grail, and to believe in nothing but atoms and evolution and military service.

Joy is distinct not only from pleasure in general but even from aesthetic pleasure. It must have the stab, the pang, the inconsolable longing.

To prefer my own happiness to my neighbour’s was like thinking that the nearest telegraph post was really the largest.

He could never empty, or silence, his own mind to make room for an alien thought.

I had approached God, or my idea of God, without love, without awe, even without fear. He was, in my mental picture of this miracle, to appear neither as Saviour nor as Judge, but merely as a magician; and when He had done what was required on Him I supposed He would simply – well, go away. It never crossed my mind that the tremendous contact which I solicited should have any consequences beyond restoring the status quo.

I was still young and the whole world of beauty was opening before me, my own officious obstructions were often swept aside and, startled into self-forgetfulness, I again tasted Joy. ... One thing, however, I learned, which has since saved me from many popular confusions of mind. I came to know by experience that it is not a disguise of sexual desire. ... I repeatedly followed that path - to the end. And at the end one found pleasure; which immediately resulted in the discovery that pleasure (whether that pleasure or any other) was not what you had been looking for. No moral question was involved; I was at this time as nearly nonmoral on that subject as a human creature can be. The frustration did not consist in finding a "lower" pleasure instead of a "higher." It was the irrelevance of the conclusion that marred it. ... You might as well offer a mutton chop to a man who is dying of thirst as offer sexual pleasure to the desire I am speaking of. ... Joy is not a substitute for sex; sex is very often a substitute for Joy. I sometimes wonder whether all pleasures are not substitutes for Joy.

But, of course, what mattered most of all was my deep-seated hatred of authority, my monstrous individualism, my lawlessness. No word in my vocabulary expressed deeper hatred than the word INTERFERENCE. But Christianity placed at the centre what then seemed to me a transcendental Interferer. If its picture were true then no sort of 'treaty with reality' could ever be possible. There was no region even in the innermost depth of one's soul (nay, there least of all) which one could surround with a barbed wire fence and guard with a notice No Admittance. And that was what I wanted; some area, however small, of which I could say to all other beings, 'This is my business and mine only.

All the books were beginning to turn against me. Indeed, I must have been blind as a bat not to have seen it long before, the ludicrous contradiction between my theory of life and my actual experiences as a reader. George MacDonald had done more to me than any other writer; of course it was a pity that he had that bee in his bonnet about Christianity. He was good in spite of it. Chesterton has more sense than all the other moderns put together; bating, of course, his Christianity. Johnson was one of the few authors whom I felt I could trust utterly; curiously enough, he had the same kink. Spenser and Milton by a strange coincidence had it too. Even among ancient authors the same paradox was to be found. The most religious (Plato, Aeschylus, Virgil) were clearly those on whom I could really feed. On the other hand, those writers who did not suffer from religion and with whom in theory my sympathy ought to have been complete -- Shaw and Wells and Mill and Gibbon and Voltaire -- all seemed a little thin; what as boys we called "tinny". It wasn't that I didn't like them. They were all (especially Gibbon) entertaining; but hardly more. There seemed to be no depth in them. They were too simple. The roughness and density of life did not appear in their books.

The idea that human beings should exercise their vocal organs for any purpose except that of communicating or discovering truth was to him preposterous.

A certain shame or bashfulness attached itself to whatever one deeply and privately enjoyed.

Where oppression does not completely and permanently break the spirit, has it not a natural tendency to produce retaliatory pride and contempt?

We are blamed for our real faults but usually not on the right occasions.

We debated whether the future was like a line you can’t see or like a line that is not yet drawn.

Only keep your eyes open and your mouth shut and everything will lead you to everything else in the end - ogni parte ad ogni parte splende.

If I may trust my own experience, the sight of adult misery and adult terror has an effect on children which is merely paralyzing and alienating.

I think that all things , in their way, reflect heavenly truth, the imagination not the least.

Surprised by joy—impatient as the wind WORDSWORTH

in 1916 that an infantry subaltern would be insane to waste anxiety on anything so hypothetical as his postwar life.

Hence while friendship has been by far the chief source of my happiness, acquaintance or general society has always meant little to me, and I cannot quite understand why a man should wish to know more people than he can make real friends of.

We are blamed for our real faults but usually not on the right occasions. I was, no doubt, and was blamed for being, a conceited boy; but the blame was usually attached to something in which no conceit was present.

I had come out of the station on the wrong side and been all this time walking into what was even then the mean and sprawling suburb of Botley. I did not see to what extent this little adventure was an allegory of my whole life.

the greatest service we can do to education today is to teach fewer subjects. No one has time to do more than a very few things well before he is twenty, and when we force a boy to be a mediocrity in a dozen subjects we destroy his standards, perhaps for life.

I accepted games (quite a number of boys do) as one of the necessary evils of life, comparable to Income Tax or the Dentist.

Words came to him and intoxicated him as they came.

We have learned not to take present things at their face value.

I think that this feigning, this ceaseless pretense of interest in matters to me supremely boring, was what wore me out more than anything else.

I have tried so to write the first chapter that those who can't bear such a story will see at once what they are in for and close the book with the least waste of time.

It is important to acquire early in life the power of reading sense wherever you happen to be.

The whole thing became a matter of speculation: I was soon (in the famous words) “altering ‘I believe’ to ‘one does feel.’ ” And oh, the relief of it!

Life at a vile boarding school is in this way a good preparation for the Christian life, that it teaches one to live by hope.

They say that a shared sorrow draws people closer together; I can hardly believe that it often has that effect when those who share it are of widely different ages.

A good, but unexamined life will be high on duty and not likely to celebrate the odd paradoxes, the ironic coincidences and the humor of being dirt...

the exacting memory of childhood can discover no flaw—nothing but kindness, gaiety, and good sense.

But then Joy is never in our power and pleasure often is.

If Theism had done nothing else for me, I should still be thankful that it cured me of the time-wasting and foolish practice of keeping a diary.

But till the end, give me the man who takes the best of everything (even at my expense) and then talks of other things, rather than the man who serves me and talks of himself, and whose very kindnesses are a continual reproach, a continual demand for pity, gratitude, and admiration.

The truth is, I think, that while death (mine, his, everyone’s) was often vividly present to him as a subject of anxiety and other emotions, it had no place in his mind as a sober, matter-of-fact contingency from which consequences could be drawn. At any rate the conversation was a failure.

He valued these experiences of joy more than anything else he had known, and he desired, as all who have experienced them desire, to have them again and again. It was this mystical quality that set him apart from other boys. He was surprised by joy. He spent the rest of his life searching for more of it.

When we are lost in the woods the sight of a signpost is a great matter. He who first sees it cries, 'Look!' The whole party gathers round and stares. But when we have found the road and are passing signposts every few miles, we shall not stop and stare. They will encourage us and we shall be grateful to the authority that set them up. But we shall not stop and stare, or not much; not on this road, though their pillars are of silver and their lettering of gold.

I notice that a man seldom mentions what he had supposed to be his most idiosyncratic sensations without receiving from at least one (often more) of those present the reply, “What! Have you felt that too? I always thought I was the only one.” The book aims at telling the story of my conversion and is not a general autobiography, still less “Confessions” like those of St. Augustine or Rousseau. This means in practice that it gets less like a general autobiography as it goes on.

for the first time, there burst upon me the idea that there might be real marvels all about us, that the visible world might be only a curtain to conceal huge realms uncharted by my very simple theology. And that started in me something with which, on and off, I have had plenty of trouble since—the desire for the preternatural, simply as such, the passion for the Occult. Not everyone has this disease; those who have will know what I mean. I once tried to describe it in a novel. It is a spiritual lust; and like the lust of the body it has the fatal power of making everything else in the world seem uninteresting while it lasts. It is probably this passion, more even than the desire for power, which makes magicians.

He communicated (what I very much needed) a sense of the gusto with which life ought, wherever possible, to be taken. I fancy it was on a run with him in the sleet that I first discovered how bad weather is to be treated—as a rough joke, a romp.

The reader who finds these three episodes of no interest need read this book no further, for in a sense the central story of my life is about nothing else. For those who are still disposed to proceed I will only underline the quality common to the three experiences; it is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and from Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again. Apart from that, and considered only in its quality, it might almost equally well be called a particular kind of unhappiness or grief. But then it is a kind we want. I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and pleasure often is. I

who can describe beauty? The reader may smile at this as the far-off echo of a precocious calf love, but he will be wrong. There are beauties so unambiguous that they need no lens of that kind to reveal them; they are visible even to the careless and objective eyes of a child.

Where oppression does not completely and permanently break the spirit, has it not a natural tendency to produce retaliatory pride and contempt? We reimburse ourselves for cuffs and toil by a double dose of self-esteem. No one is more likely to be arrogant than a lately-freed slave.

I have been emboldened to write of it because I notice that a man seldom mentions what he had supposed to be his most idiosyncratic sensations without receiving from at least one (often more) of those present the reply, 'What! Have you felt that too? I always thought I was the only one.

In the first place [Barfield] made short work of what I have called my "chronological snobbery," the uncritical acceptance of the intellectual climate common to our own age and the assumption that whatever has gone out of date is on that account discredited. You must find out why it went out of date. Was it ever refuted (and if so by whom, where, and how conclusively) or did it merely die away as fashions do? If the latter, this tells us nothing about its truth or falsehood. From seeing this, one passes to the realization that our own age is also a "period," and certainly has, like all periods, its own characteristic illusions. They are likeliest to lurk in those widespread assumptions which are so ingrained in the age that no one dares to attack or feels it necessary to defend them.

It was very cold and next day snow began to fall, turning pinnacles into wedding-cake decorations. The examination was held in the Hall of Oriel, and we all wrote in greatcoats and mufflers and wearing at least our left-hand gloves. The Provost, old Phelps, gave out the papers. I remember very little about them, but I suppose I was outshone in pure classics by many of my rivals and succeeded on my general knowledge and dialectics. I had the impression that I was doing badly.

I imagined life outside narcissism. I wondered how beautiful it might be to think of others as more important than myself. I wondered at how peaceful it might be not to be pestered by that childish voice that wants for pleasure and attention. I wondered what it would be like to live in a house of mirrors everywhere I go, being reminded of myself.

My real life—or what memory reports as my real life—was increasingly one of solitude. I had indeed plenty of people to talk to: my parents, my grandfather Lewis, prematurely old and deaf, who lived with us; the maids; and a somewhat bibulous old gardener. I was, I believe, an intolerable chatterbox. But solitude was nearly always at my command, somewhere in the garden or somewhere in the house.

I have always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference. At table I could forgive much insipidity in my food more easily than the least suspicion of what seemed to me excessive or inappropriate seasoning. In the course of life I could put up with any amount of monotony far more patiently than even the smallest disturbance, bother, bustle, or what the Scotch call "kerfuffle". Never at any age did I clamor to be amused always and at all ages (where I dared I hotly demanded not to be interrupted.

...I do not think the resemblance between the Christian and the merely imaginative experience is accidental. I think that all things, in their way, reflect heavenly truth, the imagination not least. "Reflect" is an important word. This lower life of the imagination is not a beginning of, nor a step towards, the higher life of the spirit, merely an image...But it still ha[s], at however many removes, the shape of the reality it reflected.

In other words, the enjoyment and the contemplation of our inner activities are incompatible. You cannot hope and also think about hoping at the same moment; for in hope we look to hope's object and we interrupt this by (so to speak) turning round to look at the hope itself. (...) The surest way of spoiling a pleasure was to start examining your satisfaction. But if so, it followed that all introspection is in one respect misleading. In introspection, we try to look 'inside ourselves' and see what is going on. But nearly everything that was going on a moment before is stopped by the very act of our turning to look at it. Unfortunately, this does not mean that introspection finds nothing. On the contrary, it finds precisely what is left behind by the suspension of all our normal activities; and what is left behind is mainly mental images and physical sensations. The great error is to mistake this mere sediment for the activities themselves.

Long since, through the gods of Asgard, and later through the notion of the Absolute, He had taught me how a thing can be revered not for what it can do to us but for what it is in itself. That is why, though it was a terror, it was no surprise to learn that God is to be obeyed because of what He is in Himself. If you ask why we should obey God, in the last resort the answer is, 'I am.' To know God is to know that our obedience is due to Him. In His nature His sovereignty 'de jure' is revealed.

The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words...'compel them to come in,' have been so abused by wicked men that we shudder at them; but properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

The second glimpse came through Squirrel Nutkin; through it only, though I loved all the Beatrix Potter books. But the rest of them were merely entertaining; it administered the shock, it was a trouble. It troubled me with what I can only describe as the Idea of Autumn. It sounds fantastic to say that one can be enamored of a season, but that is something like what happened; and, as before, the experience was one of intense desire. And one went back to the book, not to gratify the desire (that was impossible—how can one possess Autumn?) but to reawake it. And in this experience also there was the same surprise and the same sense of incalculable importance. It was something quite different from ordinary life and even from ordinary pleasure; something, as they would now say, “in another dimension.” The

The first lifelong friend I made at Oxford was A. K. Hamilton Jenkin, since known for his books on Cornwall. He continued (what Arthur had begun) my education as a seeing, listening, smelling, receptive creature. Arthur had had his preference for the Homely. But Jenkin seemed able to enjoy everything; even ugliness. I learned from him that we should attempt a total surrender to whatever atmosphere was offering itself at the moment; in a squalid town to seek out those very places where its squalor rose to grimness and almost grandeur, on a dismal day to find the most dismal and dripping wood, on a windy day to seek the windiest ridge. There was no Betjemannic irony about it; only a serious, yet gleeful, determination to rub one’s nose in the very quiddity of each thing, to rejoice in its being (so magnificently) what it was.

To read—without military knowledge or good maps—accounts of fighting which were distorted before they reached the Divisional general and further distorted before they left him and then 'written up' out of all recognition by journalists, to strive to master what will be contradicted the next day, to fear and hope intensely on shaky evidence, is surely an ill use of the mind. Even in peacetime I think those are very wrong who say that schoolboys should be encouraged to read newspapers. Nearly all that a boy reads there in his teens will be known before he is twenty to have been false in emphasis and interpretation, if not in fact as well, and most of it will have lost all importance. Most of what he remembers he will therefore have to unlearn; and he will probably have acquired an incurable taste for vulgarity and sensationalism and the fatal habit of fluttering from paragraph to paragraph to learn how an actress has been divorced in California, a train derailed in France, and quadruplets born in new Zealand.