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Gravity and Grace

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What Weil does is to adopt a well-known concept from physics (natural philosophy) and turn into a metaphysical analogy, even if it is more akin to entropy what she describes. Dieva, uzdaryta tame gyvenime, jauciu kaip grynai zmogiska jega, nesusijusia su jokia dangiska sritimi, kaip Dieva, kuri ji sukure savyje savo pacios jegomis. If one wants to believe that Weil says something profound, then you can fool yourself into thinking that she does, when in fact there are times when there is simply no substance to her writing.

Philosophers, especially those of the Buddhist ilk, frequently liken the self to a substanceless “shadow”; no less frequently, they enjoy comparing God to sunlight. We have to pass through death… When the universe is weighing upon the back of a human creature, what is there to be surprised at if it hurts? Essentially, the fact that we feel an absence at the core of our being, and are cognizantly aware that goodness is missing in the world, is proof both of God’s existence and transcendence from the world, and so the solution to achieving closeness with God is doing our best to practice detachment from love of anything that isn’t God Godself, which entails suffering pretty much constantly as you try to detach yourself from your ego, your sense of self, your connections to anything in the material world (including relationships to an extent) and embracing the void at the core of your being.Everything, without exception, that is of value in me comes from somewhere other than myself, not as a gift, but as a loan which must be ceaselessly renewed. For, if he remains constant, what he will discover buried deep under the sound of his own lamentations is the pearl of the silence of God.

But this presence of Christ in the Host is not a symbol, for a symbol is the combination of an abstraction and an image, it is something which human intelligence can represent to itself, it is not supernatural. She's far too radical a thinker to have fit well into any hierarchy and there are many passages that bear about as much affinity with Zen as with any Western church. We remain as slaves, Simone says, if we simply remain “turning round and round” in circles living lives out of mere necessity.Rather, she encounters the universe as a kind of dialectic between gravity--everything that weighs us down, drawing us into a fundamentally corrupt and hypocritical social, material world--and grace, the energy that can transform suffering into.

And in ways that remained true to her principles, she tried to empty herself, to create a void into which grace could enter.

In June 1941 the Reverend Father Perrin, a Dominican friend then living at Marseilles, sent me a letter which I do not happen to have kept but which ran more or less as follows: ‘There is a young Jewish girl here, a graduate in philosophy and a militant supporter of the extreme left.

For more details, please consult the latest information provided by Royal Mail's International Incident Bulletin. There is no harm in thinking ourselves far less advanced than we are: the effect of the light is in no way decreased thereby, for its source is not in opinion. Her brilliance, ascetic lifestyle, introversion, and eccentricity limited her ability to mix with others, but not to teach and participate in political movements of her time. After this experience she went back to Marseilles, where her parents, who had been driven from Paris by the invasion, were living provisionally. TLDR: You're safe — there are no nefarious "third parties" lurking on my watch or shedding crumbs of the "cookies" the rest of the internet uses.The opposite of this is grace, which is something that defies this descent into entropy, a kind of anti-gravity. What could be more stupid than to tighten up our muscles and set our jaws about virtue, or poetry, or the solution of a problem.

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