C.S. Lewis Quotes - Page 8

The death of a beloved is an amputation.

If you want to get warm you must stand near the fire: if you want to be wet you must get into the water. If you want joy, power, peace, eternal life, you must get close to, or even into, the thing that has them.

When Christianity says that God loves man it means that God LOVES man: not that He has some 'disinterested'; because really indifferent, concern for our welfare, but that in awful and surprising truth, we are the objects of His love. You asked for a loving God: you have one. The great spirit you so lightly invoked, the 'lord of terrible aspect', is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of a conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds......How this should be, I do not know: it passes reason to explain why any creatures, not to say creatures such as we should have a value so prodigious in their Creator's eyes. It is certainly a burden of glory, not only beyond our deserts but also, except in rare moments of grace, beyond our desiring; we are inclined, like the maidens in the old play, to deprecate the love of Zeus.

For the Present is the point at which time touches eternity.

Man is to be understood only in his relation to God.

Redeemed humanity is still young, it has hardly come to its full strength. But already there is joy enough in the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life.

Lucy's eyes began to grow accustomed to the light, and she saw the trees that were nearest her more distinctly. A great longing for the old days when the trees could talk in Narnia came over her. She knew exactly how each of these trees would talk if only she could wake them, and what sort of human form it would put on. She looked at a silver birch; it would have a soft, showery voice and would look like a slender girl, with hair blown all about her face, and fond of dancing. She looked at the oak: he would be a wizened, but hearty old man with a frizzled beard and warts on his face and hands, and hair growing out of the warts. She looked at the beech under which she was standing. Ah!- she would be the best of all. She would be a precious goddess, smooth and stately, the lady of the wood.

The heart never takes the place of the head: but it can, and should, obey it.

We read to know we are not alone.

And I say also this. I do not think the forest would be so bright, nor the water so warm, nor love so sweet, if there were no danger in the lakes.

The first demand any work of art makes upon us is surrender. Look. Listen. Receive. Get yourself out of the way. (There is no good asking first whether the work before you deserves such a surrender, for until you have surrendered you cannot possibly find out.)

Those who cannot conceive Friendship as a substantive love but only as a disguise or elaboration of Eros betray the fact that they have never had a Friend. The rest of us know that though we can have erotic love and friendship for the same person yet in some ways nothing is less like a Friendship than a love-affair. Lovers are always talking to one another about their love; Friends hardly ever about their Friendship. Lovers are normally face to face, absorbed in each other; Friends, side by side, absorbed in some common interest. Above all, Eros (while it lasts) is necessarily between two only. But two, far from being the necessary number for Friendship, is not even the best. And the reason for this is important.... In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets... Hence true Friendship is the least jealous of loves. Two friends delight to be joined by a third, and three by a fourth, if only the newcomer is qualified to become a real friend. They can then say, as the blessed souls say in Dante, 'Here comes one who will augment our loves.' For in this love 'to divide is not to take away.

I believe, to be sure, that any man who reaches Heaven will find that what he abandoned (even in plucking out his right eye) has not been lost: that the kernel of what he was really seeking even in his most depraved wishes will be there, beyond expectation, waiting for him in ‘the High Countries’.

As long as you are proud you cannot know God. A proud man is always looking down on thing and people: and, of course, as long as you are looking down you cannot see something that is above you.

Human beings, all over the earth, have this curious idea that they ought to believe in a certain way, and can't really get rid of it.

And no one ever told me about the laziness of grief. Except at my job--where the machine seems to run on much as usual--I loath the slightest effort. Not only writing but even reading a letter is too much.

Kindness consents very readily to the removal of its object – we have all met people whose kindness to animals is constantly leading them to kill animals lest they should suffer. Kindness, merely as such, cares not whether its object becomes good or bad, provided only that it escapes suffering.

Men do not long continue to think what they have forgotten how to say.

Let me implore the reader to try to believe, if only for a moment, that God, who made these deserving people, may really be right when He thinks that their modest prosperity and the happiness of their children are not enough to make them blessed: that all this must fall from them in the end, and if they have not learned to know Him they will be wretched. And therefore He troubles them, warning them in advance of an insufficiency that one day they will have to discover. The life to themselves and their families stands between them and the recognition of their need; He makes that life less sweet to them.If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to Him, and come to Him because there is 'nothing better' now to be had.

Are the gods not just?' 'Oh no, child. What would become of us if they were?

God has given to His works His own character of emeth; they are watertight, faithful, reliable, not at all vague or phantasmal.

I do not think either virginity or old age contemptible, and some of the shrewdest minds I have met inhabited the bodies of old maids.

And since we cannot deceive the whole human race all the time, it is most important thus to cut every generation off from all others; for where learning makes a free commerce between the ages there is always the danger that the characteristic errors of one may be corrected by the characteristic truths of another.

To generalize is to be an idiot," said Blake. Perhaps he went too far. But to generalize is to be a finite mind. Generalities are the lenses with which our intellects have to manage.

Shafts of delicious sunlight struck down onto the forest floor and overhead you could see a blue sky between the tree tops.

The terrible thing, the almost impossible thing, is to hand over your whole self--all your wishes and precautions--to Christ. But it is far easier than what we are all trying to do instead. For what we are trying to do is to remain what we call "ourselves," to keep personal happiness as our great aim in life, and yet at the same time be "good.

In every age a general misdirection of what may be called sexual "taste"... [is] produce[d by the devil and his angels]. This they do bu working through the small circle of artists, dressmakers, actresses, and advertisers who determine the fashionable type. The aim is to guide each sex away from those members of the other with whom spiritually helpful, happy, and fertile marriages are most likely. Thus [they] have now for many centuries triumphed over nature to the extent of making certain secondary characteristics of the male (such as the beard) disagreeable to nearly all the females-and there is more in that than you might suppose. As regards the male taste [they] have varied a good deal. At one time [they] have directed it to the statuesque and aristocratic type of beauty, mixing men's vanity with their desires and encouraging the race to breed chiefly from the most arrogant and prodigal women. At another, [they] have selected an exaggeratedly feminine type, faint and languishing, so that folly and cowardice, and all the general falseness and littleness of mind which go with them, shall be at a premium. At present [they] are on the opposite tack. The age of jazz has succeeded the age of the waltz, and [they] now teach men to like women whose bodies are scarcely distinguishable from those of boys. Since this is a kind of beauty even more transitory than most, [they] thus aggravate the female's chronic horror of growing old (with many [successful] results) and render her less willing and less able to bear children. And that is not all. [They] have engineered a great increase in the license which society allows to the representation of the apparent nude (not the real nude) in art, and its exhibition on the stage or the bathing beach. It is all a fake, or course; the figures in the popular art are falsely drawn; the real women in bathing suits or tights are actually pinched in and propped up to make them to appear firmer and more slender and more boyish than nature allows a full-grown woman to be. Yet at the same time, the modern world is taught to believe that it is being "frank" and "healthy" and getting back to nature. As a result [they] are more and more directing the desires of men to something which does not exist-making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible.

Creatures, I give you yourselves," said the strong, happy voice of Aslan. "I give to you forever this land of Narnia. I give you the woods, the fruits, the rivers. I give you the stars and I give you myself. The Dumb Beasts whom I have not chosen are yours also. Treat them gently and cherish them but do not go back to their ways lest you cease to be Talking Beasts. For out of them you were taken and into them you can return. Do not so.

The ‘doctrines’ we get out of the true myth are of course less true: they are translations into our concepts and ideas of that which God has already expressed in a language more adequate, namely the actual incarnation, crucifixion, and resurrection.

I could mend my soul no more than my face. Unless the gods helped. And why did the gods not help?

No people find each other more absurd than lovers

As long as he does not convert it into action, it does not matter how much he thinks about this new repentance.

For I need not remind such an audience as this that the neat sorting out of books into age-groups, so dear to publishers, has only a very sketchy relation with the habits of any real readers. Those of us who are blamed when old for reading childish books were blamed when children for reading books too old for us. No reader worth his salt trots along in obedience to a time-table.

You can't know, you can only believe - or not.

The old dealt with its pupils as grown birds deal with young birds when they teach them to fly; the new deals with them more as the poultry-keeper deals with young birds — making them thus or thus for purposes of which the birds know nothing. In a word, the old was a kind of propagation — men transmitting manhood to men; the new is merely propaganda.

The task of the modern educator is not to cut down jungles, but to irrigate deserts.

The true reader reads every work seriously in the sense that he reads it whole-heartedly, makes himself as receptive as he can. But for that very reason he cannot possibly read every work solemly or gravely. For he will read 'in the same spirit that the author writ.'... He will never commit the error of trying to munch whipped cream as if it were venison.

The perfect surrender and humiliation were undergone by Christ: perfect because He was God, surrender and humiliation because He was man.

Remember, we Christians think man lives for ever. Therefore, what really matters is those little marks or twists on the central, inside part of the soul which are going to turn it, in the long run, into a heavenly or a hellish creature.

It is a very funny thing that the sleepier you are, the longer you take about getting to bed.

The claim to equality, outside of the strictly political field, is made only by those who feel themselves to be in some way inferior.

Ye cannot know eternal reality by a definition.

If all the world were Christian, it might not matter if all the world were uneducated. But, as it is, a cultural life will exist outside the Church whether it exists inside or not. To be ignorant and simple now -- not to be able to meet the enemies on their own ground -- would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered. The cool intellect must work not only against cool intellect on the other side, but against the muddy heathen mysticisms which deny intellect altogether. Most of all, perhaps we need intimate knowledge of the past. Not that the past has any magic about it, but because we cannot study the future, and yet need something to set against the present, to remind us that periods and that much which seems certain to the uneducated is merely temporary fashion. A man who has lived in many place is not likely to be deceived by the local errors of his native village: the scholar has lived in many times and is therefore in some degree immune form the great cataract of nonsense that pours from the press and the microphone of his own age.

Friendship is born at that moment when one person says to another: "What! You too?

In our world," said Eustace, "a star is a huge ball of flaming gas."Even in your world, my son, that is not what a star is, but only what it is made of.

What you see and what you hear depends a great deal on where you are standing. It also depends on what sort of person you are.

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'.

We meet no ordinary people in our lives.

Bridge-players tell me that there must be some money on the game 'or else people won't take it seriously'. Apparently it's like that. Your bid - for God or no God, for a good God or the Cosmic Sadist, for eternal life or nonentity - will not be serious if nothing much is staked on it. And you will never discover how serious it was until the stakes are raised horribly high, until you find that you are playing not for counters or for sixpences but for every penny you have in the world.

The homemaker has the ultimate career. All other careers exist for one purpose only - and that is to support the ultimate career.

As the uneasiness and... reluctance to face [his problems] cut him off more and more from all real happiness... habit renders the pleasures of vanity and excitement and flippancy at once less pleasant and harder to forgo... All the healthy and outgoing activities [he shouldn't want to avoid] can be inhibited and nothing given in return, so that at last he may... "I now see that I spent most of my life in doing neither what I ought nor what I liked." The Christians describe [Heavenly Father] as one "without whom Nothing is strong." And Nothing is very strong: strong enough to steal away a man's best years not in [dire] 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 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.

An open mind, in questions that are not ultimate, is useful. But an open mind about the ultimate foundations either of Theoretical or of Practical Reason is idiocy. If a man's mind is open on these things, let his mouth at least be shut. He can say nothing to the purpose. Outside the Tao there is no ground for criticizing either the Tao or anything else.

[re: the social ethics of Christianity]"...the doctrine that imagined heaven on earth is necessary for rigorous attempts to remove present evil, would at once reveal its absurdity. Hungry men seek food and sick men healing nonetheless because they know that after the meal or the cure the ordinary ups and downs of life still await them. I am not, of course, discussing whether very drastic changes in our social system are, or are not, desirable; I am only reminding the reader that a particular medicine is not to be mistaken for the elixir of life.

I sometimes think that shame, mere awkward, senseless shame, does as much towards preventing good acts and straightforward happiness as any of our vices can do.

A simpler form of the same objection consists in saying that death ought not to be final, that there ought to be a second chance. I believe that if a million chances were likely to do good, they would be given.

And there, right in the middle of it, I find 'Forgive us our sins as we forgive those that sin against us.' There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive we shall not be forgiven.

Aslan: You doubt your value. Don't run from who you are.

Nothing which is at all times and in every way agreeable to us can have objective reality. It is of the very nature of the real that it should have sharp corners and rough edges that it should be resistant should be itself. Dream-furniture is the only kind on which you never stub your toes or bang your knee.

The demand for equality has two sources; one of them is among the noblest, the other is the basest, of human emotions. The noble source is the desire for fair play. But the other source is the hatred of superiority. At the present moment it would be very unrealistic to overlook the importance of the latter.

We had better share our bewilderments. By hiding them from each other we should not hide them from ourselves.