But there is another way of using the equivalence, which is almost the opposite of allegory, and which I would call sacramentalism or symbolism. If our passions, being immaterial, can be copied by material inventions, then it is possible that our material world in its turn is the copy of an invisible world. As the god Amor and his figurative garden are to the actual passions of men, so perhaps we ourselves and our 'real' world are to something else. The attempt to read that something else through its sensible imitations, to see the archetype in the copy, is what I mean by symbolism or sacramentalism. It is, in fine, 'the philosophy of Hermes that this visible world is but a picture of the invisible, wherein, as a portrait, things are not truly but in equivocal shapes, as they counterfeit some real substance in that visible fabrick'. The difference between the two can hardly be exaggerated. The allegorist leaves the given -- his own passions -- to talk of that which is confessedly less real, which is a fiction. The symbolist leaves the given to find that which is more real. To put the difference in another way, for the symbolist it is we who are the allegory. We are the 'frigid personifications'; the heavens above us are the 'shadowy abstractions'; the world which we mistake for reality is the flat outline of that which elsewhere veritably is in all the round of its unimaginable dimensions.
When all that says 'it is good' has been debunked, what says 'I want' remains. (...) The Conditioners, therefore, must come to be motivated simply by their own pleasure. (...) My point is that those who stand outside all judgements of value cannot have any ground for preferring one of their own impulses to another except the emotional strength of that impulse. (...) I am very doubtful myself whether the benevolent impulses, stripped of that preference and encouragement which the teaches us to give them and left to their merely natural strength and frequency as psychological events, will have much influence. I am very doubtful whether history shows us one example of a man who, having stepped outside traditional morality and attained power, has used that power benevolently.
Our struggle is--isn't it?--to achieve and retain faith on a lower level. To believe that there is a Listener at all. For as the situation grows more and more desperate, the grisly fears intrude. Are we only talking to ourselves in an empty universe? The silence is often so emphatic. And we have prayed so much already
I hope no one who reads this book has been quite as miserable as Susan and Lucy were that night; but if you have been - if you've been up all night and cried till you have no more tears left in you - you will know that there comes in the end a sort of quietness. You feel as if nothing is ever going to happen again.
It is not for nothing that you are named Ransom, said the Voice...The whole distinction between things accidental and things designed, like the distinction between fact and myth, was purely terrestrial. The pattern is so large that within the little frame of earthly experience there appear pieces of it between which we can see no connection, and other pieces between which we can. Hence we rightly, for our sue, distinguish the accidental from the essential. But step outside that frame and the distinction drops down into the void, fluttering useless wings. He had been forced out of the frame, caught up into the larger pattern My name also is Ransom, said the Voice.
Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for anot...her world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing. If that is so, I must take care, on the one hand, never to despise, or be unthankful for, these earthly blessings, and on the other, never to mistake them for the something else of which they are only a kind of copy, or echo, or mirage. I must keep alive in myself the desire for my true country, which I shall not find until after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that other country and to help others do the same.