The Joke Proper, which turns on sudden perception of incongruity, is a much more promising field.
I am not thinking primarily of indecent or bawdy humour, which, though much relied upon by second-rate tempters, is often disappointing in its results.
The truth is that humans are pretty clearly divided on this matter into two classes. There are some to whom "no passion is as serious as lust" and for whom an indecent story ceases to produce lasciviousness precisely in so far as it becomes funny: there are others in whom laughter and lust are excited at the same moment and by the same things.
The first sort joke about sex because it gives rise to many incongruities: the second cultivate incongruities because they afford a pretext for talking about sex.
If your man is of the first type, bawdy humour will not help you--I shall never forget the hours which I wasted (hours to me of unbearable tedium) with one of my early patients in bars and smoking-rooms before I learned this rule.
Find out which group the patient belongs to--and see that he does not find out.
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 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.