that was technically hers by birth; others have identified her as a gnostic for similar reasons, as well as for her mystical theologization of geometry
and Platonist
philosophy. However, it has been pointed out that this analysis falls apart when it comes to the creation of the world, for Weil does not regard the world as a debased creation of a demiurge
, but as a direct expression of God's love
—despite the fact that she also recognizes it as a place of evil, affliction, and the brutal mixture of chance and necessity.
Art is the symbol of the two noblest human efforts: to construct and to refrain from destruction.
Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.
Religion in so far as it is a source of consolation is a hindrance to true faith; and in this sense atheism is a purification. I have to be an atheist with that part of myself which is not made for God. Among those in whom the supernatural part of themselves has not been awakened, the atheists are right and the believers wrong.
Whenever one tries to suppress doubt, there is tyranny.
There are two atheisms of which one is a purification of the notion of God.
Rome is the Great Beast of atheism and materialism, adoring nothing but itself. Israel is the Great Beast of religion. Neither one nor the other is likable. The Great Beast is always repulsive [p. 393]