 The French makes more clear the connection between attention (l’attention) and waiting (attente). For Weil the problem with searching, instead of waiting en hupomene (δἰ ὑπομονῆς), is precisely that one is eager to fill the void characterizing attente. As a result, one settles too quickly on some-thing: a counterfeit, falsity, idol. Because in searching or willing the imagination fills the void (le vide), it is crucial that attention be characterized by suspension and detachment. Indeed, the void by definition is empty (vide)—of idols, futural self-projections, consolations that compensate un-thinking, and attachments of collective and personal prestige. As such, its acceptance marks individual fragility and destructibility, that is, mortality. But this acceptance of death is the condition for the possibility of the reception of grace. (As explained below in regard to her religious philosophy, Weil’s concept for the disposition characterized by these features of attention, with obvious theological resonances, is “decreation”.)