Category Archives: Simone Weil

Extreme affliction, which means physical pain, distress of soul and social degradation, all at the same time, constitutes the nail. The point is applied at the very centre of the soul. The head of the nail is all the necessity which spreads throughout the totality of space and time.

Affliction is a marvel of divine technique. It is a simple and ingenious device which introduces into the soul of a finite creature the immensity of force, blind, brutal and cold. The infinite distance which separates God from the creature is entirely concentrated into one point to pierce the soul in its centre.

The man to whom such a thing happens has no part in the operation. He struggles like a butterfly which is pinned alive into an album. But through all the horror he can continue to want to love. There is nothing impossible in that, no obstacle, one might almost say no difficulty. For the greatest suffering, so long as it does not cause fainting, does not touch the part of the soul which consents to a right direction.

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He whose soul remains ever turned in the direction of God while the nail pierces it, finds himself nailed on to the very centre of the universe. It is the true centre, it is not in the middle, it is beyond space and time, it is God. In a dimension which does not belong to space, which is not time, which is indeed quite a different dimension, this nail has pierced a hole through all creation, through the thickness of the screen which separates the soul from God.

In this marvellous dimension, the soul, without leaving the place and the instant where the body to which it is united is situated, can cross the totality of space and time and come into the very presence of God.

It is at the intersection of creation and its Creator.

– Simone Weil, ‘The Love of God and Affliction’ (tr. Craufurd)

Affliction hardens and discourages us because, like a red-hot iron, it stamps the soul to its very depths with the scorn, the disgust and even the self-hatred and sense of guilt and defilement which crime logically should produce but actually does not. Evil dwells in the heart of the criminal without being felt there. It is felt in the heart of the man who is afflicted and innocent. Everything happens as though the state of soul suitable for criminals had been separated from crime and attached to affliction; and it even seems to be in proportion to the innocence of those who are afflicted.

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Men have the same carnal nature as animals. If a hen is hurt, the others rush upon it, attacking it with their beaks. This phenomenon is as automatic as gravitation. Our senses attach all the scorn, all the revulsion, all the hatred which our reason attaches to crime, to affliction. Except for those whose whole soul is inhabited by Christ, everybody despises the afflicted to some extent, although. practically no one is conscious of it.

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Another effect of affliction is, little by little, to make the soul its accomplice, by injecting a poison of inertia into it. In anyone who has suffered affliction for a long enough time there is a complicity with regard to his own affliction. This complicity impedes all the efforts he might make to improve his lot; it goes so far as to prevent him from seeking a way of deliverance, sometimes even to the point of preventing him from wishing for deliverance. Then he is established in affliction, and people might think he was satisfied. Further, this complicity may even induce him to shun the means of deliverance. In such cases it veils itself with excuses which are often ridiculous. Even a person who has come through his affliction will still have something left in him which impels him to plunge into it again, if it has bitten deeply and for ever into the substance of his soul. It is as though affliction had established itself in him like a parasite and were directing him to suit its own purposes. Sometimes this impulse triumphs over all the movements of the soul towards happiness. If the affliction has been ended as a result of some kindness, it may take the form of hatred for the benefactor; such is the cause of certain apparently inexplicable acts of savage ingratitude. It is sometimes easy to deliver an unhappy man from his present distress, but it is difficult to set him free from his past affliction. Only God can do it. And even the grace of God itself cannot cure irremediably wounded nature here below. The glorified body of Christ bore the marks of the nails and spear.

– Simone Weil, ‘The Love of God and Affliction’ (tr. Craufurd)

Affliction [malheur] is an uprooting of life, a more or less attenuated equivalent of death, made irresistibly present to the soul by the attack or immediate apprehension of physical pain. If there is complete absence of physical pain there is no affliction for the soul, because our thoughts can turn to any object. Thought flies from affliction as promptly and irresistibly as an animal flies from death. Here below, physical pain, and that alone, has the power to chain down our thoughts; on condition that we count as physical pain certain phenomena that, though difficult to describe, are bodily and exactly equivalent to it. Fear of physical pain is a notable example.

When thought is obliged by an attack of physical pain, however slight, to recognize the presence of affliction, a state of mind is brought about, as acute as that of a condemned man who is forced to look for hours at the guillotine that is going to cut off his head. Human beings can live for twenty or fifty years in this acute state. We pass quite close to them without realizing it. What man is capable of discerning such souls unless Christ himself looks through his eyes? We only notice that they have rather a strange way of behaving and we censure this behaviour.

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As for those who have been struck by one of those blows that leave a being struggling on the ground like a half crushed worm, they have no words to express what is happening to them. Among the people they meet, those who have never had contact with affliction in its true sense can have no idea of what it is, even though they may have suffered a great deal. Affliction is something specific and impossible to describe in any other terms, as sounds are to anyone who is deaf and dumb. And as for those who have themselves been mutilated by affliction, they are in no state to help anyone at all, and they are almost incapable of even wishing to do so. Thus compassion for the afflicted is an impossibility. When it is really found we have a more astounding miracle than walking on water, healing the sick, or even raising the dead.

– Simone Weil, ‘The Love of God and Affliction’ (tr. Craufurd)

We live in a world of unreality and dreams. To give up our imaginary position as the centre, to renounce it, not only intellectually but in the imaginative part of our soul, that means to awaken to what is real and eternal, to see the true light and hear the true silence. A transformation then takes place at the very roots of our sensibility, in our immediate reception of sense impressions. It is a transformation analogous to that which takes place in the dusk of evening on a road, where we suddenly discern as a tree what we had at first seen as a stooping man, or where we suddenly recognise as a rustling of leaves that we thought at first was whispering voices. We see the same colours, we hear the same sounds, but not in the same way.

– Simone Weil, ‘Forms of the Implicit Love of God’ (tr. Craufurd)

I am outside the truth; nothing human can take me there.

— Simone Weil (via here)

The contradictions the mind comes up against — these are the only realities: they are the criterion of the real. There is no contradiction in what is imaginary. Contradiction is the test of necessity.

Contradiction experienced to the very depths of the being tears us heart and soul: it is the cross.

When the attention has revealed the contradiction in something on which it has been fixed, a kind of loosening takes place. By persevering in this course we attain detachment.

The demonstrable correlation of opposites is an image of the transcendental correlation of contradictories.

All true good carries with it conditions which are contradictory and as a consequence is impossible. He who keeps his attention really fixed on this impossibility and acts will do what is good. In the same way all truth contains a contradiction. Contradiction is the point of the pyramid.

The word good does not have the same meaning when it is a term of the correlation good-evil as when it describes the very being of God.

The existence of opposite virtues in the souls of the saints: the metaphor of climbing corresponds to this. If I am walking on the side of a mountain I can see first a lake, then, after a few steps, a forest. I have to choose either the lake or the forest. If I want to see both lake and forest at once, I have to climb higher. Except the mountain does not exist. It is made of air. One cannot go up: one must be drawn.

— Simone Weil