Evil is the innocence of God. We have to place God at an inﬁnite distance in order to conceive of him as innocent of evil; reciprocally, evil implies that we have to place God at an inﬁnite distance.
This world, in so far as it is completely empty of God, is God himself.
Necessity, in so far as it is absolutely other than the good, is the good itself. That is why all consolation in aﬄiction separates us from love and from truth. That is the mystery of mysteries. When we touch it we are safe.
‘In the desert of the East…’ We have to be in a desert. For he whom we must love is absent.
He who puts his life into his faith in God can lose his faith. But he who puts his life in God himself will never lose it. To put our life into that which we cannot touch in any way… It is impossible. It is a death. That is what is required.
Nothing which exists is absolutely worthy of love. We must therefore love that which does not exist.
This non-existent object of love is not a ﬁction, however, for our ﬁctions cannot be any more worthy of love than we are ourselves, and we are not worthy of it.
Consent to the good—not to any good which can be grasped or represented, but unconditional consent to the absolute good.
When we consent to something which we represent to ourselves as the good, we consent to a mixture of good and evil, and this consent produces good and evil: the proportion of good and evil in us does not change. On the other hand the unconditional consent to that good which we are not able and never will be able to represent to ourselves—such consent is pure good and produces only good, moreover, it is enough that it should continue for the whole soul to be nothing but good in the end.
Faith (when it is a question of a supernatural interpretation of the natural) is a conjecture by analogy based on supernatural experience. Thus those who have the privilege of mystical contemplation, having experienced the mercy of God, suppose that, God being mercy, the created world is a work of mercy. But as for obtaining evidence of this mercy directly from nature, it would be necessary to become blind, deaf and without pity in order to believe such a thing possible. Thus the Jews and Moslems, who want to ﬁnd in nature the proofs of divine mercy, are pitiless. And often the Christians are as well.
That is why mysticism is the only source of virtue for humanity. Because when men do not believe that there is inﬁnite mercy behind the curtain of the world, or when they think that this mercy is in front of the curtain, they become cruel.
There are four evidences of divine mercy here below: the favours of God to beings capable of contemplation (these states exist and form part of their experience as creatures); the radiance of these beings and their compassion, which is the divine compassion in them; the beauty of the world. The fourth evidence is the complete absence of mercy here below.1
Incarnation. God is weak because he is impartial. He sends sunshine and rain to good and evil alike. This indiﬀerence of the Father and the weakness of Christ correspond. Absence of God. The kingdom of heaven is like a grain of mustard seed… God changes nothing whatsoever. Christ was killed out of anger because he was only God.
If I thought that God sent me suﬀering by an act of his will and for my good, I should think that I was something, and I should miss the chief use of suﬀering which is to teach me that I am nothing. It is therefore essential to avoid all such thoughts, but it is necessary to love God through the suﬀering.
I must love being nothing. How horrible it would be if I were something! I must love my nothingness, love being a nothingness. I must love with that part of the soul which is on the other side of the curtain, for the part of the soul which is perceptible to consciousness cannot love nothingness. It has a horror of it. Though it may think it loves nothingness, what it really loves is something other than nothingness.
God sends aﬄiction without distinction to the wicked and to the good, just as he sends the rain and the sunlight. He did not reserve the cross for Christ. He enters into contact with a human individual as such only through purely spiritual grace which responds to the gaze turned towards him, that is to say to the exact extent to which the individual ceases to be an individual. No event is a favour on the part of God—only grace is that.
Communion is good for the good and bad for the wicked. Hence, damned souls are in paradise, but for them paradise is hell.
The cry of suﬀering: ‘Why?’ This rings throughout the Iliad.
To explain suﬀering is to console it; therefore it must not be explained.
Herein lies the pre-eminent value of the suﬀering of those who are innocent. It bears a resemblance to the acceptance of the evil in creation by God who is innocent.
The irreducible character of suﬀering which makes it impossible for us not to have a horror of it at the moment when we are undergoing it is destined to bring the will to a standstill, just as absurdity brings the intelligence to a standstill, and absence love, so that man, having come to the end of his human faculties, may stretch out his arms, stop, look up and wait.
‘He will laugh at the trials of the innocent.’ Silence of God. The noises here below imitate this silence. They mean nothing.
It is when from the innermost depths of our being we need a sound which does mean something—when we cry out for an answer and it is not given us—it is then that we touch the silence of God.
As a rule our imagination puts words into the sounds in the same way as we idly play at making out shapes in wreaths of smoke; but when we are too exhausted, when we no longer have the courage to play, then we must have real words. We cry out for them. The cry tears our very entrails. All we get is silence.
After having gone through that, some begin to talk to themselves like madmen. Whatever they may do afterwards, we must have nothing but pity for them. The others, and they are not numerous, give their whole heart to silence.
1 It is precisely by this antithesis, this rending of our souls between the eﬀects of grace within us and the beauty of the world around us, on the one hand, and the implacable necessity which rules the universe on the other, that we discern God as both present to man and as absolutely beyond all human measurement.
Excerpted from Simone Weil‘s Gravity and Grace. First French edition 1947. Translated by Emma Crawford. English language edition 1963. Routledge and Kegan Paul, London.