KAZANTZAKIS REPORT TO GRECO PDF

Shara Essays on a life-long quest for voice, inspiration and excellence in writing. Although all these had once been spirit urging him to ascend, they had turned to leaden matter in the course of time and had collapsed halfway along in the journey. Showing of 31 reviews. What other items do customers buy after viewing this item? A collection of science fiction and fantasy stories.

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Not a log of places visited, nor a log with specific dates, places and people, nor a log when special events occurred. Not even an autobiography where he purports to tell the truth, the whole truth and nothing but the truth. Rather, he tells us straight out that he has mixed truth with fiction for better effect. He is much less concerned to give us facts of the this and that of his everyday life than he is to give us a picture of his intellectual and moral growth, his vision of the meaning and meaninglessness of human existence.

Ascent to where? It is the ascent, the hard uphill battle toward some endpoint that is the point of his life, the driving force of his existence. The freedom of mixing fact and fiction allows him the license to make this a rather pure ascent and admittedly aggrandize his person a good deal.

But once one accepts this and reads the book as more an historical philosophical journey, the more valuable and believable the book is. The more, too, it is that his fictional account, in an odd and ironic sense, is more real than a non-fictionalized account of his life would be.

Rather, what moves Kazantzakis is the fanatical commitment of each man to his respective goal, not the goal itself. Yet in the long-run it is Frederich Nietzsche who claims the primary role of mentor to Kazantzakis. Somehow Nietzsche seems to be the string which binds the quintet together. This is a world of process not achievement.

He repeatedly denounces the hope and fear which he sees dominating the people of Earth and which drives them to the fanaticism which cripples them into looking for an ideal heaven or equally despicable, being saved from hell rather than embracing the world as it is. Kazantzakis tells us he actually knew Alexis Zorba. Finally, of course, there is the fiction of the title.

Why report to El Greco? There is little in the book of his relationship to El Greco, though the last 20 pages, the Epilogue, is addressed directly to El Greco. Before this he only briefly mentions the painter in four or five passage. El Greco is sort of a special hero, especially since he was born in Crete. El Greco is also close enough to the fictionalized Kazantzakis so that the mirror image tells us how Kazantzakis wishes his own life to have been.

Kazantzakis enriches his account with many verbal images and symbols. Reading this book was a deeply personalized dialectic for me. I skipped Buddha and resided in the less Zorba-like Marx rather than Lenin, and later on I took refuge in Zorba himself as a version of my superman figure.

Like Kazantzakis Nietzsche has been an important mentor for me and both of us unbelievers share a deep respect for Francis of Assisi. And we deeply share the WISH to be fully and perfectly committed to that goal.

However, I have no doubt he knew well where his life lived up to his ideal and where it failed. This conscience will be able to stand before the Lord as the Last Judgment and not be judged. It will judge, because human dignity, purity and valor fill even God with terror Art is not submission and rules, but a demon which smashes the moulds I especially like his account of asking an elder how he might seek a life of value and success.

Their lives are too comfortably arranged, they stand on their feet much too solidly and have not the slightest desire to change location. They are satisfied, conservative, without anxieties: they have solved every problem, translated every desire into reality, and grown calm. It is the odd number which conforms to the rhythm of my heart.

The life of the odd number is not at all comfortably arranged. The odd number does not like this world the way it finds it, but wishes to change it, add to it, push it further. It stands on one foot. Where to? To the following even number, in order to halt for an instant, catch its breath, and work up fresh momentum.

As Kazantzakis looks back over his old diaries of youth he realizes he has moved on to different tactics and ways, but he respects the ROLE of youthful passion in its time. As I pore over this ancient diary now in my old age and see our quixotic campaigns of that time -- the ramshackle lance, worm-eaten shield, tin helmet, the mind filled with nobility and wind -- I am unable to smile.

Happy the youth who believes that his duty is to remake the world and bring it more in accord with virtue and justice, more in accord with his own heart. Woe to whoever commences his life without lunacy. Kazantzakis allows that two key theses affected him deeply from youth on: Earth is not the center of the universe. Men are descended from the monkey, not privileged creation. Shame on us if we continue to become intoxicated in the taverns of hope or the cellars of fear.

Then questions arise, limits develop and a new thinker or movement appears to change temporarily his reality. But like Dostoyevsky he tends to think the masses cannot deal with freedom, suffering and doubt and will take refuge in the easy way out. This man was now a Christ, a Red Christ.

Nothing had changed but the names. The people approached the new world they desired to create with the passion of a Nietzschean superman. Each man bears his cross; so does each people. The majority carry it on their shoulders until they die; there is no one to crucify them. Happy the man who is crucified, for he alone shall enjoy a resurrection. Russia was being crucified. As I roamed her various republics and villages, I shuddered from sacred awe. Never had I seen such struggle, such agony upon the cross, never so many hopes.

For the first time I realized how difficult it is for a man to decide to take a step forward in order to conquer his former love, former God, age-old habits. Although all these had once been spirit urging him to ascend, they had turned to leaden matter in the course of time and had collapsed halfway along in the journey. Now they kept the new creative breath from passing. And a new idea is the most famished and grasping of all beasts.

But at the same time another law begins to operate, the pitiless law that by however much the living organism carries out its duty to expand and rule, by so much, and more, does it approach its downfall.

Hubris is perhaps the only sin which the universal harmony considers mortal and does not forgive. His course is a red line which perforates men as though they were a chaplet of skulls.

I follow this red line; of all things in the world it alone interests me, even though I feel it passing through my own skull, piercing and smashing it.

Of my own free will I accept necessity. But let us stop at human boundaries; only inside them can we work and do our duty. Let us not advance beyond them to the brink, because the abyss yawns at the brink, and our blood might run cold. Standing at the brink with his calm, venomous smile is Buddha, the great prestidigitator who blows and makes the world disappear. But we do not want the world to disappear, nor do we want Christ to load it on His shoulders and transfer it to heaven.

We want it to live and struggle here with us. We love it just as the potter loves and desires his clay. We have no other material to work with, no other solid field over chaos to sow and reap.

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[PDF] Report to Greco Book by Nikos Kazantzakis Free Download (611 pages)

Biography[ edit ] Kazantzakis in When Kazantzakis was born in in Kandiye , now Heraklion, Crete had not yet joined the modern Greek state which had been established in , and was still under the rule of the Ottoman Empire. Then he went to the Sorbonne in to study philosophy. There he fell under the influence of Henri Bergson. In he met Angelos Sikelianos. Together they travelled for two years in places where Greek Orthodox Christian culture flourished, largely influenced by the enthusiastic nationalism of Sikelianos. Kazantzakis married Galatea Alexiou in ; they divorced in

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Not a log of places visited, nor a log with specific dates, places and people, nor a log when special events occurred. Not even an autobiography where he purports to tell the truth, the whole truth and nothing but the truth. Rather, he tells us straight out that he has mixed truth with fiction for better effect. He is much less concerned to give us facts of the this and that of his everyday life than he is to give us a picture of his intellectual and moral growth, his vision of the meaning and meaninglessness of human existence.

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