Riding with the Lion : In Search of Mystical Christianity Book

Dr Markides is a great story-teller and readers were mesmerized by the fascinating answers of Father Maximos’ Metropolitan Athanasios of Lemesos,Cyprus ). Markides’ observations and mystical meanderings take prominent place in his book. Definitely not ‘a factual pilgrimage into the heart of Orthodoxy or Christian spirituality. In his search for spiritual truths Markides merely expresses his personal tribulations and explorations of Orthodoxy and views on spirituality.
An essay by Paul Skorpen – A Mystic Mistaken for a Magus (Theosis.com) might help Professor Markides find his way home.

It was Kyriacos’ unquenchable thirst for discovery that brought him to Daskalos’ doorstep. Daskalos welcomed his fellow countryman as an observer and reporter of the Teachings, but under one condition: “‘You can write about the teachings if you wish, assuming that I do not get the credit,’ he said quietly.” Kyriacos’ enthusiasm for the new found and far-flung fields, of mysticism was contagious. He moved through Daskalos’ world like a kid-in-a-candy-shop, sharing with us all the splendors and the delights he could pull off the shelves. Markides’ books were well received by an audience hungry for a rich Western spiritual path. The Magus is valued by many as a classic of mystical literature. Through the lively and accurate account many of us were assured, if not awakened, by Daskalos’ immense grace and guidance.
Yet Markides had swiftly lost the trust of Daskalos: Kyriacos went well beyond the boundaries he was given, and wrote extensively about Daskalos powers, feats, and personal life. He had been instructed to limit his writings to the Magus, and when I asked him why he ignored Daskalos’ wish, he stated; ‘People wanted more after The Magus; they wanted to learn more about the Teachings and about Daskalos.’ He was right enough, but in betraying and portraying Daskalos in this matter ? as an object of admiration and fascination ? he began to distance himself from the teacher and the deeper message that comes with patience and perseverance.
For himself, Daskalos was determined not to be honored at the expense of the message. He had no need for genuflection or subservience. He guarded against engaging in ritual and form that threatened to displace the work and the spirit. Daskalos was so humbled by the enormity of the truth, that pride had little power to make him complacent. For Markides (and most of us) it is another matter.
It is said that a messenger who brings foreboding news is often slain, while a heralder of promising news is celebrated. In either case the messenger is confused with the message. Markides was recognized as the next Ouspensky or Castaneda, wined and dined by esoteric circles, and understandably intoxicated by the attention. By nature Kyriacos is a good hearted and well intentioned man, and as the attention began to overwhelm Daskalos’ private life (with scores from the world-over knocking at his door day and night), Markides conjured up an organization designed to protect the Teacher. Erevna (a Greek word for research) was to orchestrate the Teachings and the teachers. Daskalos, who at first approved of the scheme, became uneasy with what was unfolding before his eyes. As a student of esoteric-systems-turned-spiritual-organizations gone awry (‘And they all do sooner or later’, warned Daskalos), Daskalos lent his blessing to Erevna, but decided to continue to work independently. Erevna, which had imagined Daskalos as the head of the system, with Kostas (a student of Daskalos’ for 20 years) as a successor, and with Markides serving as a president ? had suffered a great blow. Feelings were hurt, and the tide began to shift. Markides had fashioned himself as an innocent participant observer with no personal ambitions nor designs. But his books began to take a very different tone. Kostas, who had been first described as ‘light-years behind Daskalos’ in ability and development, had suddenly become an ‘equal’ by the time Fire in the Heart was published. (I hold Kostas in a certain esteem ? having attended his lessons for over a year during my stay in Cyprus ? but find his style and message to be of a whole other brand than Daskalos’.) Hurt and confused, Markides and Kostas began to slur Daskalos: accusing the teacher of everything from black-magic to sexual misadventures (ready-made charges that Daskalos faced his entire life from vindictive and insecure figures in the Orthodox church).
It befuddled many to see such seemingly human behavior coming from such elevated men. I have been many times asked, ‘Why has a separation occurred? Why so much ill-will?’ Knowing all the parties involved, I propose that there are two possible explanations; one earthly and one spiritual.
The earthly: With the advent of Markides’ books came a whole slew of earthly temptations (e.g. fame, fortune and power), that enticed various members of a previously esoteric society. There are people who succumb to temptation, still less who resist, and far fewer who stand beyond the fray. Daskalos, I contend, could be neither flatter nor funded.
The spiritual: Kostas (pseudo-name in Markides books) is Kikis L. Christofides – Chairman of the Famagusta Association of Greek Cypriot Refugees, Cyprus ) studied with Daskalos for over twenty years, and Daskalos was not the sort of teacher to push his students away to become teachers. Therefore, the separation between Daskalos and Kostas needed to be dramatic, even traumatic to be decisive. After the separation Daskalos would teach for another 6 years ? a half dozen more years that Kostas would have lingered in Daskalos’ shadow. Daskalos was indeed proud that Kostas had begun to teach on his own (if not also saddened that a separation occurred in the process).
Markides published a tract in Riding with the Lion, in which he promises to take the reader into the riches of Orthodox mysticism, but instead spends endless pages seeking to discredit Daskalos with obfuscate, opaque and suggestive charges. It is difficult to bring to mind a single esoteric or exoteric spiritual tradition that fails to warn us against engaging in gossip and slander. Markides encourages his readers to use their imaginations to speculate about a master’s supposed transgression. We live in cultures that are relieved to hear of ‘fallen masters’ (so as to excuse our own spiritual sluggishness). Markides, who once told me, ‘I created Daskalos; without me he would be nothing,’ was now intent on bringing down the messenger. A self-fancied king maker, Markides turned into a king breaker We had cheerfully followed Markides as the kid-in-a candy-shop, and now he was moving about like a bull-in-a-china-shop, as he ran rampant through the great traditions East and West.
Markides is known to say that Daskalos teachings are not unique, that they are simply patterned on the universal truth. This implies that anyone can recite the Buddha’s eight fold path or Christ’s Sermon on the Mount and become a great spiritual teacher. But teaching is far more a matter of presence and persuasion than it is of recitations. Daskalos was a sage and a seer; hardly a sophist. He was a powerful teacher, a true messenger, because he modeled his life on that of Jesus Christ. Daskalos taught and healed with a blend of power, wisdom and love that is rare for this world.
Markides played an instrumental role in bringing the message of Daskalos to the world ? a message clearly illustrating that we have in Christianity a rich and full path to truth. But Markides packaged Daskalos as a ‘Magus’, focused on his psychic gifts, and failed, I believe, to see the great depths of a timeless Christian mystic. Those who had the good fortune to see Daskalos teach in person, had first to shed the image of Daskalos that Markides created. Only then could they behold a very rare and beautiful man.

Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.