Sunday, June 04, 2006

The war between Flesh and Spirit in Zakis

 Nikos Kazantzakis holds the view that every man is a half God, half man; he is both spirit and flesh. The struggle between god and man breaks out in every one together with the longing for reconciliation. The stronger the soul and the flesh, the more fruitful the struggle and the richer the final harmony.

“No matter where you touch a Jew, you find a wound” Zakis knew that body is the way to soul. Zakis’ Christ says to Salome, “it is right and just in that you should care for the body. The body is the camel on which the soul mounts in order to traverse the desert. Care for it, therefore, so that it will be able to endure”.

Annihilation of body was chief characteristic problem that Zakian genius sought. “With the body you are like God, without body too, because God is both For Zakis, heart is the neutral area, an area that doesn’t belong to either the body or the soul. He wrote, “My heart is the arena where spirit and flesh continuously fight”. But the transformation takes place when the heart becomes the soul. “You sit still and your heart is quiet, but if you hear so much as sparrows song, your heat no longer has its former peace”, says a monk to Zakis. And it is this broken peace that leads to the transformation of the heart.

“Some people become heroes through God’s decree, some through their own struggle, I struggle”, said Zakis. Suffering and tortures of the body place an important role in Zakian characters. These tortures transform the body to the soul. And it is this suffering is the magnetic road, which leads the humanity to the desired heaven. According to Zakis there is no other way reach God but to follow his bloody tracks. We must transubstantiate the man inside us into spirit.

Again in ‘God’s Pauper’ we hear the prayer of the poor Francis who sees his own body as an ass. “I am a bow in your hands, Lord. Draw me lest I rot. Do not overdraw me, Lord. I shall break. Overdraw me, and who cares if I break. Instincts of the body had an important occupation in Zakis, he believed that who ever uproots his instincts uproot his strength. For with time, by discipline this dark matter may turn to spirit.

Solitude is fatal to any soul, which fails to burn with a great passion. If, in his solitude, a Monk does not love God to the point of frenzy, he is doomed”. It is in the deepest solitude of soul that Zakian characters here the God speaks, and God cures. They are trying to escape from this solitude, but more they fall into it. Zakis travel from place to place, mountain to mountain, God to God and hero to hero and asks who can answer my solitude. Even Buddha the great-incarnated form of solitude could satiate him. Then he meets one man who comes to him and says see I am chased from place to place and temple to temple, secure me in your heart.” Zakis realized that he is poor as he, as desolated as he: that was Christ. The solitude of the soul the Zakian characters hear the cry of the ancestors. A visible example is seen in Jung’s psychology. Jung’s concepts of collective soul had an influence upon Zakis. Our soul inherits the feelings and tastes of our ancestors. As they cry out in our soul they also feel the solitude. So our soul carries the cry and whims of our thousand of ancestors and at the same time the shipwrecking solitude of them. In this context how terrible it is to be man.



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