"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.""