Reviews for I Ching and You

The average rating for I Ching and You based on 2 reviews is 4.5 stars.

Review # 1 was written on 2013-02-23 00:00:00 Brandon BarnettDoolittle Words of Truth > �Dr Markides is a great story-teller and readers were mesmerized by the fascinating answers of Father Maximos� (beloved 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.�( Stylianos Atteshlis December 12, 1912 - passed away August 26, 1995 at the age of 82) �Dr Markides is a great story-teller and readers were mesmerized by the fascinating answers of Father Maximos� (beloved 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. 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.

Review # 2 was written on 2016-03-10 00:00:00 Suzanne Goebelt Working within an esoteric Christian framework, Daskalos emphasized the importance of the state of consciousness of the healer. He believed that the healer may try to affect the condition of the client through conscious control of the healer�s own thoughts and feelings. He suggested that the energy of the healer can be intentionally directed, often through imagery, in such a way as to enhance the well-being of the healee on a variety of dimensions. He also stated that the healer should be motivated by love and by a desire to be of service. The healing is potentiated by spiritual forces beyond the ordinary ego functioning of the healer but teaches that such forces may be invoked and enhanced by the intention and directed consciousness of the healer. He also indicated that focusing on negative or limiting thoughts (either by the healer or the healee) limits and impairs the efficacy of healing but, Daskalos maintained that healing may be done in the presence of the healee or at a distance, and he also used physical touch as one means of healing. Conventional approaches, through the process of Catharsis, often prematurely bring to the surface some deeply hidden elementals with which a person may be unable to contend. Daskalos taught that the process of psychotherapy should instead include helping a person to develop more benign patterns of thought and feeling and to depotentiate destructive and negative patterns. This process may be aided, in Daskalos� view, through the creation of therapeutic elementals as well as by example and persuasion. What happens when negative energy and egotistic thoughts of the healer are intentionally directed on the healee? Did any of the Researchers of Truth Inner Circle members ever think about the harm they can manifest if their own thoughts are negative and they intentionally set out to control someone�s thoughts by persuasion? Ever consider how these negative elementals would affect someone�s life or future ? This would certainly be the opposite of positive healing when the healer himself has destructive or negative thought patterns. You can have many great ideas in your head, but what makes a difference is the actions of the healer himself. Markides books will explain how to become a charlatan spiritual healer and your economic hardships will be a memory from the past. To achieve - step by step guide. 1. Find an attractive therapy - give it an incredible name. 2. Invent a fascinating history - Having identified your treatment and a fantastic name for it, you need a good story to explain how it all came about. An awe-inspiring inspiration in your dreams or perhaps create some religious connection. There are no limits to your imagination; just make sure the story is spellbinding. 3. Add a dash of pseudo-science Since you don�t want to be found out, select something that only few experts understand; Elementals, esoteric distant healing, attunement and at-one-ment, Exosomatosis (OBE) are all excellent options. 4. Do not forget a dose of ancient wisdom -With all these sciences don�t forget to remain firmly grounded in tradition. Your treatment ought to be based on ancient wisdom which you have re-discovered, modified and perfected. Wouldn�t hurt to mention some ancient culture that once was only obtainable to a selected few to lead people to the views on which your organization will proudly be set. Anything that is that old has stood the test of time which is to say, your treatment would then be considered equally as effective and safe. 5. Claim to have a panacea -to maximize your income, you want to have as many clienteles as possible. 6. Even exceptionally gifted charlatan are bound to attract doubters. Skeptics will sooner or later ask you for evidence. Solution is to provide testimonials. You need a website where satisfied customers report impressive stories how your treatment enriched their lives. In case you do not know such customers, invent them; in the realm of quackery, there is a time-honored tradition of writing your own testimonials. Nobody will be able to tell 7. Score points with Big Pharma - You must be aware who your future customers will be: they are affluent, had a decent education (evidently without much success), and are middle-aged, gullible and deeply alternative.8. Ask for lots of money. Your aim and objective in life is to get rich quick without consideration to the inherent tribulations your system created for others. If your treatment is a product that you can sell (e.g. via the internet, to escape the regulators,), if it is a hands-on therapy, charge heavy consultation fees and claim exclusivity; if it is a teachable technique, start training other therapists at high fees and ask a franchise-cut of their future earnings. Poor people - No, you don�t want them; you want the �rich and well� who can afford to see a real doctor when things should go wrong. But most importantly, high fees will do a lot of good to your bank account. - Then if you have any self-conscious morals in you; ask yourself some important questions. Example- What did I do that I should not have done? What did I not do that I should have done? Will your therapy create any type of considerable harm to another human being? What will you do to right those difficulties that your so-called ideal system created for other people? A youngster viewing a puppet show will sit happily entranced and seemingly captivated by the animated, talking marionettes, believing that they are very much alive and real. One day however, when the child has grown a little older and sees the strings attached to the puppets for the very first time, the illusion is forever shattered. From that moment onwards, the child will always know that hidden hands control these life-like figures. For the youngster, the extent of the puppet-theatre is a small box with curtains, where the strings rise up to the loving hands of parents and friendly neighbours. But for the adult, the "Virtual Puppet-theatre" is the controlled space between their ears. This is the space in which their whole belief-system can be manipulated, held entranced and fascinated by the puppet-masters, directing cleverly crafted dogmas, plays, dramas, and crises. Strong, invisible strings called �beliefs� rise up instead to dark, hidden hands, holding all global-wealth and power. As long as the illusion can be maintained, the audience can be held spellbound. For them, the �show,� is the total sum of their perceived reality. This life on earth is the only one you'll get and decisions made here, determines where you'll spend eternity - and it is in THIS, that the puppet-masters have a vested interest. Why waste it; allowing your potential, your personality, your values to be shaped, crafted, and limited according to the priorities of false prophets.