ascetic adj

1 pertaining to or characteristic of an ascetic or the practice of rigorous self-discipline; "ascetic practices" [syn: ascetical]

2 practicing great self-denial; "Be systematically ascetic...do...something for no other reason than that you would rather not do it"- William James; "a desert nomad's austere life"; "a spartan diet"; "a spartan existence" [syn: ascetical, austere, spartan] n : practices self denial as spiritual discipline [syn: abstainer]

English

Etymology

From etyl grc ἀσκητικός, from ἀσκητής, from ἀσκέω.

Pronunciation

• /ǝ'sɛtık/
• Rhymes: -ɛtɪk

Adjective

1. Of or relating to the Ascetics; characterized by rigorous self-discipline; austere, involving a withholding of physical pleasure.

Translations

Noun

1. One who is devoted to the practice of self-denial, either through seclusion or stringent abstinence.

Translations

Related terms

• ascetical
• asceticism

Ascetic redirects here. You might also be looking for acetic acid. The term should not be confused with aestheticism.

Asceticism (Greek: askēsis) describes a life-style characterized by abstinence from various sorts of worldly pleasures such as maintaining power (especially sexual activity and consumption of alcohol) often with the aim of pursuing religious and spiritual goals. Christianity and the Indian religions (including yoga) teach that salvation and liberation involve a process of mind-body transformation that is effected through practicing restraint with respect to actions of body, speech and mind. The founders and earliest practitioners of these religions (e.g. Buddhism, Jainism, the Christian desert fathers) lived extremely austere lifestyles refraining from sensual pleasures and the accumulation of material wealth. This is to be understood not as an eschewal of the enjoyment of life but a recognition that spiritual and religious goals are impeded by such indulgence. Asceticism is closely related to the Christian concept of chastity and might be said to be the technical implementation of the abstract vows of renunciation. Those who practice ascetic lifestyles do not consider their practices as virtuous but pursue such a life-style in order to satisfy certain technical requirements for mind-body transformation. There is remarkable uniformity among the above religions with respect to the benefits of sexual continence. Religions teach that purifying the soul also involves purification of the body which thereby enables connection with the Divine and the cultivation of inner peace. In the popular imagination asceticism is considered a sort of perversion (self-flagellation by birch twigs as the archetypal stereotype of self-mortification) but the askēsis enjoined by religion functions in order to bring about greater freedom in various areas of one's life, such as freedom from compulsions and temptations bringing about peacefulness of mind with a concomitant increase in clarity and power of thought.

Etymology

The adjective "ascetic" derives from the ancient Greek term askēsis (practice, training or exercise). Originally associated with any form of disciplined practice, the term ascetic has come to mean anyone who practices a renunciation of worldly pursuits to achieve higher intellectual and spiritual goals.

Askesis is a Greek Christian term; the practice of spiritual exercises; rooted in the philosophical tradition of antiquity. Askesis is the discipline of repressing lust. Originally introduced as the spiritual struggle of the Greek Orthodox Church as the style of life where meat, alcohol, sex, and comfortable clothing are avoided, the term is now used in several other relations:

Many warriors and athletes, in Greek society, applied the discipline of askēsis to attain optimal bodily fitness and grace. The manner of life, the doctrine, or principles of someone who engages in askēsis is referred to as an ascetic.

"Worldly" versus "otherworldly"

Max Weber made a distinction between innerweltliche and ausserweltliche asceticism, which means (roughly) "inside the world" and "outside the world", respectively. Talcott Parsons translated these as "worldly" and "otherworldly" (some translators use "inner-worldly", but that has a different connotation in English and is probably not what Weber had in mind).

"Otherworldly" asceticism is practiced by people who withdraw from the world in order to live an ascetic life (this includes monks who live communally in monasteries, as well as hermits who live alone). "Worldly" asceticism refers to people who live ascetic lives but don't withdraw from the world, much like Vincent Van Gogh in the 1800s.

Weber claimed that this distinction originated in the Protestant Reformation, but later became secularized, so the concept can be applied to both religious and secular ascetics.

(See Talcott Parsons' translation of The Protestant Ethic and the Spirit of Capitalism, translator's note on Weber's footnote 9 in chapter 2)

David McClelland suggested that worldly asceticism is specifically targeted against worldly pleasures that distract people from their calling, and may accept worldly pleasures that are not distracting. As an example, he pointed out that Quakers have historically objected to bright colored clothing, but that wealthy Quakers often made their drab clothing out of expensive materials. The color was considered distracting, but the materials were not. Amish groups use similar criteria to make decisions about which modern technologies to use and which to avoid.

Religious motivation

Asceticism is most commonly associated with monks, yogis or priests, however any individual may choose to lead an ascetic life. Lao Zi, Shakyamuni Gautama (who left ascetism to seek a better way of enlightenment), Mahavir Swami, Saint Anthony, Francis of Assisi, Mahatma Gandhi and David Augustine Baker can all be considered ascetics. Many of these men left their families, possessions, and homes to live a mendicant life, and in the eyes of their followers demonstrated great spiritual attainment, or enlightenment.

Hinduism

Sadhus, men believed to be holy, are known for the extreme forms of self-denial they occasionally practice. These include extreme acts of devotion to a deity or principle, such as vowing never to use one leg or the other, or to hold an arm in the air for a period of months or years. The particular types of asceticism involved vary from sect to sect, and from holy man to holy man. Rules and Regulations of Brahmanical Asceticism - Yatidharmasamuccaya of Yadava Prakasa/ Translated by Patrick Olivelle (Sri Satguru Publications/ Delhi) is a must read book in this context.

Jainism

Asceticism, in one of its most intense forms, can be found in one of the oldest religions known as Jainism. Jainism encourages fasting, yoga practices, meditation in difficult postures, and other austerities. According to Jains, one's highest goal should be Moksha (i.e., liberation from samsara, the cycle of birth and rebirth). For this, a soul has to be without attachment or self indulgence. This can be achieved only by the monks and nuns who take five great vows: of non-violence, of truth, of non-stealing, of non-possession and of celibacy.

Most of the austerities and ascetic practices can be traced back to Vardhaman Mahavira, the twenty-fourth "fordmaker" or Tirthankara. The Acaranga Sutra, or Book of Good Conduct, is a sacred book within Jainism that discusses the ascetic code of conduct. Other texts that provide insight into conduct of ascetics include Yogashastra by Acharya Hemachandra and Niyamasara by Acharya Kundakunda. Other illustrious Jain works on ascetic conduct are Oghanijjutti, Pindanijjutti, Cheda Sutta, and Nisiha Suttafee.

• Monks and nuns renounce all relations and possessions.
• Jain ascetics practice complete non-violence. They do not hurt any living being, be it an insect or a human. They carry a special broom to sweep any insects that may cross their path. Some Jains wear a cloth over the mouth to prevent accidental harm to airborne germs and insects.
• Jain ascetics do not use electricity as it involves violence. They do not use any devices or machines.
• They travel from city to city, often crossing forests and deserts, and always barefoot.
• They sleep on the floor without blankets and sit on special wooden platforms.
• Jain ascetics follow a strict vegetarian diet without root vegetables. Shvetambara monks do not cook food but solicit alms from householders. Digambara monks have only a single meal a day. Neither group will beg for food, but a Jain ascetic may accept a meal from a householder, provided that the latter is pure of mind and body and offers the food of his own volition and in the prescribed manner. During such an encounter, the monk remains standing and eats only a measured amount.
• Fasting (i.e., abstinence from food and sometimes water) is a routine feature of Jain asceticism. Fasts last for a day or longer, up to a month. Some monks avoid (or limit) medicine and/or hospitalisation out of disregard for the physical body.
• Other austerities include meditation in seated or standing posture near river banks in the cold wind, or meditation atop hills and mountains, especially at noon when the sun is at its fiercest. Such austerities are undertaken according to the physical and mental limits of the individual ascetic.
• Jain ascetics are (almost) completely without possessions. Some Jains (Shvetambara monks and nuns) own only unstitched white robes (an upper and lower garment) and a bowl used for eating and collecting alms. Male Digambara monks do not wear any clothes and carry nothing with them except a soft broom made of shed peacock feathers (pinchi) and eat from their hands.
• Jain monks and nuns practice complete celibacy. They do not touch or share a sitting platform with a person of opposite sex.
• Jain ascetics do not stay in a single place for more than two months to prevent attachment to any place. However during four months of monsoon (rainy season) known as chaturmaas, they continue to stay at a single place to avoid killing of life forms that thrives during the rains.
• Every day is spent either in study of scriptures or meditation or teaching to lay people. They stand aloof from worldly matters.
• Many Jain ascetics take a final vow of Santhara or Sallekhana (i.e., a peaceful and detached death where medicines, food, and water are abandoned). This is done when death is imminent or when a monk feels that he is unable to adhere to his vows on account of advanced age or terminal disease.

Quotes on ascetic practices from the Akaranga Sutra as Hermann Jacobi translated it http://www.sacred-texts.com/jai/sbe22/index.htm:

“A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. Third Lecture(6)”

'I shall become a Sramana who owns no house, no property, no sons, no cattle, who eats what others give him; I shall commit no sinful action; Master, I renounce to accept anything that has not been given.' Having taken such vows, (a mendicant) should not, on entering a village or scot-free town, &c., take himself, or induce others to take, or allow others to take, what has not been given. Seventh Lecture (1)

Theravadism

The historical Siddhartha Gautama adopted an extreme ascetic life after leaving his father's palace, where he once lived in extreme luxury. But later the Shakyamuni rejected extreme asceticism because it is an impediment to ultimate freedom (nirvana) from suffering (samsara), choosing instead a path that met the needs of the body without crossing over into luxury and indulgence. After abandoning extreme asceticism he was able to achieve enlightenment. This position became known as the Madhyamaka or Middle Way, and became one of the central organizing principles of Theravadin philosophy.

The degree of moderation suggested by this middle path varies depending on the interpretation of Theravadism at hand. Some traditions emphasize ascetic life more than others.

The basic lifestyle of an ordained Theravadin practitioner (bhikkhu, monk; or bhikkhuni, nun) as described in the Vinaya Pitaka was intended to be neither excessively austere nor hedonistic. Monks and nuns were intended to have enough of life's basic requisites (particularly food, water, clothing, and shelter) to live safely and healthily, without being troubled by illness or weakness. While the life described in the Vinaya may appear difficult, it would be perhaps better described as Spartan rather than truly ascetic. Deprivation for its own sake is not valued. Indeed, it may be seen as a sign of attachment to one's own renunciation. The aim of the monastic lifestyle was to prevent concern for the material circumstances of life from intruding on the monk or nun's ability to engage in religious practice. To this end, having inadequate possessions was regarded as being no more desirable than having too many.

Initially, the Tathagatta rejected a number of more specific ascetic practices that some monks requested to follow. These practices — such as sleeping in the open, dwelling in a cemetery or cremation ground, wearing only cast-off rags, etc. — were initially seen as too extreme, being liable to either upset the social values of the surrounding community, or as likely to create schisms among the Sangha by encouraging monks to compete in austerity. Despite their early prohibition, recorded in the Pali Canon, these practices (known as the Dhutanga practices, or in Thai as thudong) eventually became acceptable to the monastic community. They were recorded by Buddhaghosa in his Visuddhimagga, and later became significant in the practices of the Thai Forest Tradition.

The Mahayana traditions of Theravadism received a slightly different code of discipline than that used by the various Theravada sects. This fact, combined with significant regional and cultural variations, has resulted in differing attitudes towards asceticism in different areas of the Mahayana world. Particularly notable is the role that vegetarianism plays in East Asian Buddhism, particularly in China and Japan. While Theravada monks are compelled to eat whatever is provided for them by their lay supporters, including meat, Mahayana monks in East of Asia are most often vegetarian. This is attributable to a number of factors, including Mahayana-specific teachings regarding vegetarianism, East Asian cultural tendencies that predate the introduction of Buddhism (some of which may have their roots in Confucianism), and the different manner in which monks support themselves in East Asia. While Southeast Asian and Sri Lankan monks generally continue to make daily begging rounds to receive their daily meal, monks in East Asia more commonly receive bulk foodstuffs from lay supporters (or the funds to purchase them) and are fed from a kitchen located on the site of the temple or monastery, and staffed either by working monks or by lay supporters.

Similarly, divergent scriptural and cultural trends have brought a stronger emphasis on asceticism to some Mahayana practices. The Lotus Sutra, for instance, contains a story of a bodhisattva who burns himself as an offering to the assembly of all Buddhas in the world. This has become a patterning story for self-sacrifice in the Mahayana world, probably providing the inspiration for the auto-cremation of the Vietnamese monk Thich Quang Duc during the 1960s, as well as several other incidents.

Judaism

The history of Jewish asceticism goes back thousands of years to the references of the Nazirite (Numbers 6) and the Wilderness Tradition that evolved out of the forty years in the desert. The prophets and their disciples were ascetic to the extreme including many examples of fasting and hermitic living conditions. After the Jews returned from the Babylonian exile and the prophetic institution was done away with a different form of asceticism arose when Antiochus IV Epiphanes threatened the Jewish religion in 167 BCE. The Hassidean sect attracted observant Jews to its fold and they lived as holy warriors in the wilderness during the war against the Seleucid Empire. With the rise of the Hasmoneans and finally Jonathan's claim to the High Priesthood in 152 BCE, the Essene sect separated under the Teacher of Righteousness and they took the banner of asceticism for the next two hundred years culminating in the Dead Sea Sect.

Asceticism is rejected by modern day Judaism; it is considered contrary to God's wishes for the world. God intended for the world to be enjoyed, in a permitted context of course http://www.aish.com/literacy/judaism123/Five_Levels_of_Pleasure.asp. The Talmud says that "if a person has the opportunity to taste a new fruit and refuses to do so, he will have to account for that in the next world".

There are different categories of pleasure. From simple, short lived things, like eating something tasty, to more complex pleasures, such as the satisfaction of succeeding in a difficult task. The closest Judaism comes to asceticism is when it tries to teach people to enjoy the more intellectual and spiritual pleasures, and not to chase after the simpler pleasures.

However, Judaism does not encourage people to seek pleasure for its own sake but rather to do so in a spiritual way. An example would be thanking God for creating something enjoyable, like a wonderful view, or tasty food. As another example, sex should be enjoyed while remembering that a person may be fulfilling the commandments of marriage and pru-urvu (procreation), but that it should also be enjoyed. Food can be enjoyed by remembering that it is necessary to eat, but by thanking God for making it an enjoyable processes, and by not overeating, or eating wastefully.

Jews believe that God could just as easily have made food nutritious but bland, or sex could be an uncontrollable drive, however that is not what God wanted. God wanted people to take pleasure in living in his world.

Modern normative Judaism (and the Pharisees that developed it) is in opposition to the lifestyle of asceticism, and sometimes cast the Nazirite vow in a critical light. There did existed some ascetic Jewish sects in ancient times, most notably the Essenes and Ebionites. Some early Kabbalists may have, arguably, also held a lifestyle that could be regarded as ascetic.

Christianity

Asceticism within Christian tradition includes spiritual disciplines practiced to work out the believer's salvation, and express one's repentance for sin, with the ultimate aim of purifying the heart and mind, by God's grace, for encounter with the Father, Son, and Holy Spirit, (see Kenosis). Although certain monks and nuns today such as those in the Roman Catholic religious orders of the Carthusians, and Cistercians, are known for especially strict acts of asceticism, even more rigorous ascetic practices were common in the early Church. The deserts of the middle-east were at one time said to have been inhabited by thousands of hermits, amongst the most revered include St. Anthony the Great, St. Mary of Egypt, and St. Simeon Stylites.

Christian authors of late antiquity such as Origen, Jerome, John Chrysostom, and Augustine interpreted meanings of Biblical texts within a highly asceticized religious environment. Through their commentaries, they created a new “asceticized Scripture,” and in the process an asceticized version of Christianity. Scriptural examples of asceticism could be found in the lives of John the Baptist, Jesus, the twelve apostles and Saint Paul. The Dead Sea Scrolls revealed ascetic practices of the ancient Jewish sect of Essenes who took vows of abstinence to prepare for a holy war. Thus, the asceticism of practitioners like Jerome was hardly original (although some of his critics thought it was), and a desert ascetic like Antony the Great (251-356 CE) was in the tradition of ascetics in noted communities and sects of the previous centuries. Clearly, emphasis on an ascetic religious life was evident in both early Christian writings (see the Philokalia) and practices (see hesychasm). Other Christian followers of asceticism include individuals such as Simeon Stylites, Saint David of Wales, and Francis of Assisi. (See The Catholic Encyclopedia for a fuller discussion.) To the uninformed modern reader, early monastic asceticism may seem to be only about sexual renunciation. However, sexual abstinence was merely one aspect of ascetic renunciation. The ancient monks and nuns had other, equally weighty concerns: pride, humility, compassion, discernment, patience, judging others, prayer, hospitality, and almsgiving. For some early Christians, gluttony represented a more primordial problem than sex, and as such the reduced intake of food is also a facet of asceticism. As an illustration, the systematic collection of the Apophthegmata Patrum, or Sayings of the desert fathers and mothers has more than twenty chapters divided by theme; only one chapter is devoted to porneia ("sexual lust"). (See Elizabeth A. Clark. Reading Renunciation: Asceticism and Scripture in Early Christianity. Princeton: Princeton University Press, 1999.)

Nowadays, the monastic state of Mount Athos, having a history of over a millennium, is a center of Christian spirituality and asceticism in Eastern Orthodox tradition.

Islam

The Islamic word for asceticism is zuhd.

Muhammad is quoted to have said, "What have I to do with worldly things? My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on." He advised the people to live simple lives and himself practiced great austerities. Even when he had become the virtual king of Arabia, he lived an austere life bordering on privation. His wife Ayesha says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198) taken from--

Sufism

Sufism evolved not as a mystical but as an ascetic movement, as even the name suggests; Sufi refers to a rough woolen robe of the ascetic. A natural bridge from asceticism to mysticism has often been crossed by Muslim ascetics. Through meditation on the Qur'an and praying to Allah, the Muslim ascetic believes that he draws near to Allah, and by leading an ascetic life paves the way for absorption in Allah, the Sufi way to salvation. (See Alfred Braunthal. Salvation and the Perfect Society. University of Massachusetts Press, 1979.)

Secular motivation

Examples of secular asceticism:

• A Starving Artist is someone who minimizes their living expenses in order to spend more time and effort on their art.
• Eccentric inventors sometimes live similar lives in pursuit of technical rather than artistic goals.
• Hackers often consider their programming projects to be more important than personal wealth or comfort.
• Various individuals have attempted an ascetic lifestyle to free themselves from modern day addictions, such as alcohol, tobacco, drugs, fast food, gambling and sex.
• Many professional athletes abstain from sex, rich foods, and other pleasures before major competitions in order to mentally prepare themselves for the upcoming contest.
• Straight Edge people abstain from alcohol, tobacco, drugs and casual sex as part of a sub culture lifestyle choice.
• Many revolutionaries have also adopted asceticism. The most important perhaps being Vladimir Lenin, who was the leader of the Bolshevik Revolution in Russia. Lenin adopted ascetics after reading 'What is to be Done', a book written by Nikolai Chernyshevsky.

Religious versus secular motivation

The observation of an ascetic lifestyle can be found in both religious and secular settings. For example, practices based on a religious motivation might include fasting, abstention from sex, and other forms of self-denial intended to increase religious awareness or attain a closer relationship with the divine. Non-religious (or not specifically religious) practices might be seen in such examples as Spartans undertaking regimens of severe physical discipline to prepare for battle, or the belief in Rome that the purity of the Vestal Virgins was a safeguard against harm to the city.

Critics

In the third essay ("What Do Ascetic Ideals Mean?" http://en.wikipedia.org/wiki/On_the_Genealogy_of_Morals#Third_Treatise:_.22What_do_ascetic_ideals_mean.3F.22) from his book On the Genealogy of Morals, Friedrich Nietzsche discusses what he terms the "ascetic ideal" and its role in the formulation of morality along with the history of the will. In the essay, Nietzsche describes how such a paradoxical action as asceticism might serve the interests of life: through asceticism one can attain mastery over oneself. In this way one can express both ressentiment and the will to power. Nietzsche describes the morality of the ascetic priest as characterized by Christianity as one where, finding oneself in pain, one places the blame for the pain on oneself and thereby attempts and attains mastery over the world, a tactic that Nietzsche places behind secular science as well as behind religion.

See also

• Lent
• Ramadan
• Stoicism
• Fasting
• Hedonism
• Epicureanism
• Minimalism
• Monasticism
• Sensory deprivation
• Simple living
• Hermit
• Gustave Flaubert
• Altruism
• Fakir
• Rechabites
• Flagellant
• Cynic

References

External links

• St. Simeon Stylites by George Lamb
• Marthe Robin Catholic Mystic
• Sickness and Suffering in Catholic spirituality
• An example of contemporary ascetic mysticism
• Abstinence
• Concorida Cyclopedia: Asceticism
• Christian Cyclopedia: Asceticism
• Zuhd (Asceticism)
• Practising az-Zuhd in the Dunya

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