Tuesday, April 15, 2014

Love and Affliction

I return once more to Simone Weil who draws us ever deeper into the mysteries of divine love and the experience of affliction.  She does not shy away from exploring the dimensions of both and as one continues to read a trembling comes upon the soul as the vision of reality she seeks to express comes into clearer view.  Weil relentlessly pursues the great enigma of life that is profound and fierce - the Love of the Cross - a Love that both wounds and heals.

“The great enigma of human life is not suffering but affliction. It is not surprising that the innocent are killed, tortured, driven from their country, made destitute or reduced to slavery, imprisoned in camps or cells, since there are criminals to perform such actions. It is not surprising either that disease is the cause of long sufferings, which paralyse life and make it into an image of death, since nature is at the mercy of the blind play of mechanical necessities. But it is surprising that God should have given affliction the power to seize the very souls of the innocent and to take possession of them as their sovereign lord. At the very best, he who is branded by affliction will only keep half his soul.

As for those who have been struck by one of those blows which 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, like the sounds of which nothing can convey the slightest idea 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.

Affliction constrained Christ to implore that he might be spared; to seek consolation from man; to believe he was forsaken by the Father. It forced a just man to cry out against God; a just man as perfect as human nature can be; more so, perhaps, if Job is less a historical character than a figure of Christ. ‘He laughs at the affliction of the innocent! This is not blasphemy but a genuine cry of anguish.  The Book of Job is a pure marvel of truth and authenticity from beginning to end. As regards affliction, all that departs from this model is more or less stained with falsehood.

Affliction makes God appear to be absent for a time, more absent than a dead man, more absent that light in the utter darkness of a cell. A kind of horror submerges the whole soul. During this absence there is nothing to love. What is terrible is that if, in this darkness where there is nothing to love, the soul ceases to love, God’s absence becomes final. The soul has to go on loving in the emptiness, or at least to go on wanting to love, though it may only be with an infinitesimal part of itself. Then, one day, God will come to show himself to this soul and to reveal the beauty of the world to it, as in the case of Job. But if the soul stops loving it falls, even in this life, into something which is almost equivalent to hell. That is why those who plunge men into affliction before they are prepared to receive it, kill their souls. On the other hand in a time such as ours, where affliction is hanging over us all, help given to souls is only effective if it goes far enough really to prepare them for affliction. That is no small thing.

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.
If Job cries out that he is innocent in such despairing accents, it is because he himself is beginning not to believe in it, it is because his soul within him is taking the side of his friends. He implores God himself to bear witness, because he no longer hears the testimony of his own conscience; it is no longer anything but an abstract, lifeless memory for him.

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.

This law of sensibility also holds good with regard to ourselves. In the case of someone in affliction, all the scorn, revulsion and hatred are turned inwards. They penetrate to the centre of the soul and from there colour the whole universe with their poisoned light. Supernatural love, if it has survived, can prevent this second result from coming about, but not the first. The first is of the very essence of affliction; there is no affliction without it.

‘Christ…being made a curse for us.’ It was not only the body of Christ, hanging on the wood, which was accursed, it was his whole soul also. In the same way every innocent being in his affliction feels himself accursed. This even goes on being true for those who have been in affliction and have come out of it, through a change in their fortunes; that is to say if the affliction ate deeply enough into them.

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.

One can only accept the existence of affliction by considering it as a distance.  God created through love and for love. God did not create anything except love itself, and the means to love. He created love in all its forms. He created beings capable of love from all possible distances. Because no other could do it, he himself went to the greatest possible distance, the infinite distance. This infinite distance between God and God, this supreme tearing apart, this agony beyond all others, this marvel of love, is the crucifixion. Nothing can be further from God than that which has been made accursed.

This tearing apart, over which supreme love places the bond of supreme union, echoes perpetually across the universe in the midst of the silence, like two notes, separate yet melting into one, like pure and heart-rending harmony. This is the Word of God. The whole creation is nothing but its vibration. When human music in its greatest purity pierces our soul, this is what we hear through it. When we have learnt to hear the silence, this is what we grasp more distinctly through it.  Those who persevere in love hear this note from the very lowest depths into which affliction has thrust them. From that moment they can no longer have any doubt.

Men struck down by affliction are at the foot of the Cross, almost at the greatest possible distance from God.  It must not be thought that sin is a greater distance. Sin is not a distance, it is a turning of our gaze in the wrong direction.

As for us men, our misery gives us the infinitely precious privilege of sharing in this distance placed between the Son and his Father. This distance is only separation, however, for those who love. For those who love, separation, although painful, is a good, because it is love. Even the distress of the abandoned Christ is a good. There cannot be a greater good for us on earth than to share in it. God can never be perfectly present to us here below on account of our flesh. But he can be almost perfectly absent from us in extreme affliction. This is the only possibility of perfection for us on earth. That is why the Cross is our only hope. ‘No forest bears such a tree, with such blossom, such foliage and such fruit.

When an apprentice gets hurt, or complains of being tired, the workmen and peasants have this fine expression: ‘It is the trade which is entering his body.’ Each time that we have some pain to go through, we can say to ourselves quite truly that it is the universe, the order and beauty of the world, and the obedience of creation to God which are entering our body. After that how can we fail to bless with tenderest gratitude the Love which sends us this gift?

Joy and suffering are two equally precious gifts which must both of them be savoured to the full, each one in its purity without trying to mix them. Through joy, the beauty of the world penetrates our soul. Through suffering it penetrates our body. We could no more become friends of God through joy alone than one becomes a ship’s captain by studying books on navigation. The body plays a part in all apprenticeships. On the plane of physical sensibility, suffering alone gives us contact with that necessity which constitutes the order of the world, for pleasure does not involve an impression of necessity. It is a higher kind of sensibility which is capable of recognising a necessity in joy, and that only indirectly through a sense of beauty. In order that our being should one day become wholly sensitive in every part to this obedience which is the substance of matter, in order that a new sense should be formed in us which enables us to hear the universe as the vibration of the word of God, the transforming power of suffering and of joy are equally indispensable. When either of them comes to us we have to we have to open the very centre of our soul to it, just as a woman opens her door to messengers from her loved one. What does it matter to a lover if the messenger be polite or rough, so long as he gives her a message?

But affliction is not suffering. Affliction is something quite distinct from a method of God’s teaching.

The infinity of space and time separates us from God. How are we to seek for him? How are we to go towards him? Even if we were to walk for hundreds of years, we should do no more than go round and round the world. Even in an aeroplane we could not do anything else. We are incapable of progressing vertically. We cannot take a step towards the heavens. God crosses the universe and comes to us.

Over the infinity of space and time, the infinitely more infinite love of God comes to possess us. He comes at his own time. We have the power to consent to receive him or to refuse. If we remain deaf, he comes back again and again like a beggar, but also, like a beggar, one day he stops coming. If we consent, God puts a little seed in us and he goes away again. From that moment God has no more to do; neither have we, except to wait. We only have not to regret the consent we gave him, the nuptial yes. It is not as easy as it seems, for the growth of the seed within us is painful. Moreover from the very fact that we accept this growth, we cannot avoid destroying whatever gets in its way, pulling up the weeds, cutting the couch-grass, and unfortunately the couch-grass is part of our very flesh, so that this gardening amounts to a violent operation. On the whole, however, the seed grows of itself. A day comes when the soul belongs to God, when it not only consents to love but when truly and effectively it loves. Then in its turn it must cross the universe to go to God. The soul does not love like a creature with created love. The love within it is divine, uncreated; for it is the love of God for God which is passing through it. God alone is capable of loving God. We can only consent to give up our own feelings so as to allow free passage in our soul for this love. That is the meaning of denying oneself. We are created for this consent, and for this alone.

Divine Love crossed the infinity of space and time to come from God to us. But how can it repeat the journey in the opposite direction, starting from a finite creature? When the seed of divine love placed in us has grown and become a tree, how can we, we who bear it, take it back to its origin? How can we make the journey which God made when he came to us, in the opposite direction? How can we cross infinite distance?

It seems impossible, but there is a way—a way with which we are familiar. We know quite well in what likeness this tree is made, this tree which has grown within us, this most beautiful tree where the birds of the air come and perch. We know what is the most beautiful of all trees. ‘No forest bears its equal.’ Something still a little more frightful than a gibbet—that is the most beautiful of all trees. It was the seed of this tree that God placed within us, without our knowing what seed it was. If we had known, we should not have said yes at the first moment. It is this tree which has grown within us and which has become ineradicable. Only a betrayal could uproot it.

When we hit a nail with a hammer, the whole of the shock received by the large head of the nail passes into the point without any of it being lost, although it is only a point. If the hammer and the head of the nail were infinitely big it would be just the same. The point of the nail would transmit this infinite shock at the point to which it was applied.

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.

It is only necessary to know that love is a direction and not a state of the soul. If one is unaware of this, one falls into despair at the first onslaught of affliction.

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. This point of intersection is the point of intersection of the branches of the Cross.

Saint Paul was perhaps thinking about things of this kind when he said: ‘That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.’

Excerpt From: Weil, Simone. “Waiting on God"