One of the most chilling passages in the whole of Lewis’s Screwtape Letters:

“All humans at nearly all times have some such reluctance [to think about the Enemy]; 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 wondering 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.  You can keep him up late at night, not roistering, but staring at a dead fire in a cold room.*  All the healthy and out-going activities which we want him to avoid can be inhibited and nothing given in return, so that at least he may say, as one of my own patients said on his arrival down here, ‘I now see that I spent most of my life in doing neither  what I ought nor what I liked.’  The Christians describe the Enemy as one ‘without whom Nothing is strong.’  And Nothing is very strong: strong enough to steal away a man’s best years not in sweet 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 drumming of fingers and kicking of heels, in whistling tunes that he does not like, or 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.

You will say that these are very small sins; and doubtless, like all young tempters, you are anxious to be able to report spectacular wickedness.  But do remember, the only thing that matters is the extent to which you separate the man from the Enemy.  It does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into the Nothing.  Murder is no better than cards if cards can do the trick.  Indeed, the safest road to Hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.”

* It is worth reflecting for a sobering moment or two just how much the internet now lends itself to such aimless, joyless distractions, how many times each one of us has found ourselves staring at a screen perusing things by “those we care nothing about on subjects that bore us,” and how much such grey reveries sap our spiritual life and love for neighbors.