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Like Teresa of Avila, Kazantzakis indicates that behind all appearances lies a struggling divine essence (the "Invisible") that is striving to merge with our hearts just as the mystic is striving to merge with God's. Nonetheless God's striving is on a cosmic scale such that there is something trivial involved when we push anthropocentric images too far in our description of God. Behind any religious face like Buddha's or Confucius's or Jesus' lies the awesome reality of the Tao of the Great Spirit or God — the Great Ecstatic. … We must tame some passions to unleash some others in Kazantzakis's religious eroticism. But no human passion is sufficient to put God under our thumbs. Kazantzakis defines "God" in Spain as "the Power that always gives us more than we are able to receive and always asks for more than we are able to give."
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Daniel A. Dombrowski, in Kazantzakis and God (1997), p. 87

 

Nikos Kazantzakis

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Kazantzakis is very clear about his belief in some "mystic law" at work in the world. … It must be admitted that Kazantzakis is at least tempted by nihilism and atheism. But … there are too many passages in his oeuvre where he makes it clear he does not want a merely human "god." Nor does he want a "god" who would be limited by our puny imagination. It is those who turn Kazantzakis's partial criticism (and partial appropriation) of traditional theism into an agnosticism or atheism who are unfaithful to Kazantzakis's texts. … neither a pantheistic nor a Buddhist/nihilist interpretation can stand up under the the weight of Kazantzakis's many writings about God.

 

Nikos Kazantzakis

 

I am suggesting that, for Kazantzakis, it is God who is "Immortal." What this means is that Kazantzakis is searching neither for heaven nor Nirvana nor ataraxia. Kazantzakis believes in matter, or better, in the transformation of matter into spirit and in the attachment of an embodied human being to spirit as if fastened by a nail. The (nonanthropocentric) "God" of Kazantzakis is a name given to a dark force at work in the world that in many ways is more like an agitated Yahweh or God the Father than like an anesthetic or passive receiver of human woes. In any event, Kazantzakis's theism is Buddhist if what you mean by Buddhism includes a consideration of the aforementioned Unborn or Undying, and it is in the Abrahamic tradition if what one means by Judaism, Christianity, or Islam is an an embracing of mysticism… Bien puts Kazantzakis's mysticism into focus when he says that human knowing (gnosis) — "You and I are one, Lord" — is necessarily followed by unknowing (agnosis) — "Even this one does not exist." The former element is reminiscent of the kataphatic tradition of Christian mysticism, otherwise known as the via positiva. But the latter element does not necessarily lead to nihilism, as some scholars allege, in that it is part of traditional apophatic theology or the via negativa. This negativity is not absolute, but rather indicative of the psychic renewal consistent with Buddhism and Christianity (including Greek Orthodoxy). It is a "rest in the life force's evolution toward ever-increasing value."

 

Nikos Kazantzakis

 

Behind all appearances, I divine a struggling essence. I want to merge with it.
I feel that behind appearances this struggling essence is also striving to merge with my heart. But the body stands between us and separates us. The mind stands between us and separates us.

 

Nikos Kazantzakis

 

It's in the fight, in the striving, in the mountains unclimbed that fulfillment lies, so if you have nothing to strive for, you have nothing to make you happy. When it comes to "for better" or "for worse," "for better" is often harder on a marriage.

 

Merle Shain

 

You get somebody to explain the Trinity to you, they'll say "Well God, he's God, and Jesus is God as well, and the Holy Spirit is...[mumbles indistinctly]". "What?" "He's the fecund spirit of the Lord who impregnates Mary, then gets a bit up himself and is reduced to light clerical duties?" Let's examine that in joke form: three male divine natures go into a cosmic essence, giving and receiving love, but not in a gay bishop way, to which the whole of Islam goes "Wha?"; Hinduism: "Nah!"; or Buddhism: "Ssh!".

 

Bill Bailey