ought me here, and I'd better have been drowned or never born. Do you hear what I say? This is where dreams — dreams, do you understand — come to life, come real. Not daydreams: dreams.”

“You are speaking...as if the pleasure were one thing and the memory another. It is all one thing... what you call remembering is the last part of the pleasure.”

“Remember, he is not, like you, a pure spirit. Never having been a human (Oh that abominable advantage of the Enemy's) you don't realize how enslaved they are to the pressure of the ordinary.”

“No man can be an exile if he remembers that all the world is one city.”

“The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys and which the speeches and advertisements cannot maintain. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the center of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ring can ever have it.”

“For every one pupil who needs to be guarded against a weak excess of sensibility there are three who need to be awakened from the slumber of cold vulgarity. The task of the modern educator is not to cut down jungles but to irrigate deserts. The right defence against false sentiments is to inculcate just sentiments. By starving the sensibility of our pupils we only make them easier prey to the propagandist when he comes. For famished nature will be avenged and a hard heart is no infallible protection against a soft head.”

“Friendship ... is born at the moment when one man says to another "What! You too? I thought that no one but myself . . .” 

“That world is ended, as if it had never been. Let the race of Adam and Eve take warning.”

“I, or any mortal at any time, may be utterly mistaken as to the situation he is really in.”

“A man is never so proud as when striking an attitude of humility.”

“The value of myth is that it takes all the things you know and restores to them the rich significance which has been hidden by the veil of familiarity.”

“Here the whole world (stars, water, air, And field, and forest, as they were Reflected in a single mind) Like cast off clothes was left behind In ashes, yet with hopes that she, Re-born from holy poverty, In lenten lands, hereafter may Resume them on her Easter Day."

“When they have really learned to love their neighbours as themselves, they will be allowed to love themselves as their neighbours.”

“Any patch of sunlight in a wood will show you something about the sun which you could never get from reading books on astronomy. These pure and spontaneous pleasures are ‘patches of Godlight’ in the woods of our experience.”

“The great difficulty is to get modern audiences to realize that you are preaching Christianity solely and simply because you happen to think it true; they always suppose you are preaching it because you like it or think it good for society or something of that sort. Now a clearly maintained distinction between what the Faith actually says and what you would like it to have said or what you understand or what you personally find helpful or think probable, forces your audience to realize that you are tied to your data just as the scientist is tied by the results of the experiments; that you are not just saying what you like. This immediately helps them realize that what is being discussed is a question about objective fact — not gas about ideals and points of view.”