 Mystery, as a conceptualization of contradiction, carries theological, or at least supernatural, implications. For instance, if contradiction is understood through formal logic, then the existence of affliction would seemingly prove the nonexistence of an omnipotent, wholly benevolent God; however, contradiction, understood as mystery, can itself serve as a mediation, allowing for the coexistence of affliction and God, seen most prominently on the Cross. Indeed, Christ is the religious solution to Weil’s principal contradiction, that between the necessary and the good. Moreover, through incarnation that opens onto universality, Christ also manifests and solves the contradiction of the individual and the collectivity. Thus, in a modification of the Pythagorean idea of harmony, she claims that Christ allows for “the just balance of contraries” (“Spiritual Autobiography”, WFG 33). More broadly, in her 1941 “The Pythagorean Doctrine”, she argues that mathematics are a bridge between the natural and eternal (or between humans and God). That is, the Pythagoreans held an intellectual solution to apparent natural contradictions. Inspired by Pythagoras, she claimed that the very study of mathematics can be a means of purification if light of the principles of proportion and the necessary balancing of contraries—especially in geometry. She saw in the Pythagorean legacy and spirit a link between their mathematical insights and their distinctly religious project to penetrate the mysteries of the cosmos.