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Asceticism Quotes

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Asceticism Quotes

“Wasn't that what Jesus said: do what I do? He was here as an example for us to follow. Same with all prophets. Didn't the prophets tell us to be like them? That's what's wrong with Christianity. They make Jesus and the prophets into icons, take them off of earth, and put them in heaven to worship them, so they're no longer accessible. You've taken a reality and made it into a worthless idol. Christians talk about the idolatry of other religions, but when they no longer live principles and just worship the people who taught them, that's exactly what they're doing.”

PovertyHypocrisyIdolatryAsceticismChristian Nation2012American ChristianityDo As God Would Do
Book:The Man Who Quit Money
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“The Gallos had always kept a frugal household, and it hadn’t been until Tony went abroad that he realised that what he had always taken to be middle class was really, by any global standard, rich. The revelation had produced in him not relief or gratitude, but a new and deeply unpleasant sense of his own complicity, for Grandpa Gallo's legacy--a fortune he had never known existed, let alone expected to receive--had left him suddenly much wealthier than any of his friends. He had never mentioned the bequest to anyone; instead, he practised inconspicuous consumption, and began to cultivate a shabby hand-me-down appearance as a way of implying to everyone around him that, like them, he was only barely scraping by. It was partly to atone for this deception, and partly in continuation of it, that he had turned to journalism; having pretended for so long that the asceticism of his lifestyle was a sacrifice he had no other option but to make, he now felt an almost desperate desire to earn an income from his writing, and thereby prove in concrete terms that his life’s project, the expansion of his mind, was more than what he feared it might be--merely a form of inauthentic tourism financed, hypocritically, by those very social and economic structures that he claimed so energetically to oppose.”

WealthGuiltJournalismAsceticismComplicityScraping BySlumming
Book:Birnam Wood
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“In Xenophon's summary of the allegory [Prodicus' "Choice of Heracles'' ] the young Heracles has sat down at a crossroads, not knowing which path to follow through life. As he sits deliberating, two women appear to him. Their physical appearance is a study in contrasts, and they are clearly villainness and heroine. Evil (Kakia) is overfed, plump, rouged, and all powdered up. She wears revealing clothes and is vain, viewing herself in a mirror and turning around to see if she is being admired. Virtue (Arete), on the other hand, wears simple white; her only adornments are purity, modesty, and temperance. These apparitions proceed to give speeches in praise of the life that they can give Heracles. Evil speaks first-an ominous choice, since in such debates, the first speaker typically loses. She offers Heracles a life of free, effortless pleasure. There will be no delights that he will not taste, no difficulties that he will not avoid. He need never worry about wars and affairs. All he need trouble himself about will be what food or drink to take; what to look at, hear, smell or touch for his pleasure; what partner he might enjoy, how he might sleep softest, and how he can obtain all these with the least toil (aponOtata). If ever there are shortages, he will not suffer ponos or hardship either in body or soul. Rather "you will enjoy those things that others work to produce, and you will not hold back from profiting everywhere." Evil tells Heracles her name, but adds confidentially that to her friends she is known as Happiness (Eudaimonia). Very different is the tone and substance of Virtue's argument. For while Evil would have Heracles live for himself alone and treat others as means to his self-gratification, Virtue begins by saying that she knows Heracles' parents and nature: Heracles must live up to his Olympian heritage. Therefore she will not deceive him with "hymns to pleasure." Evil's enticements are in fact contrary to the divine ordering, "for the gods have given men nothing good without ponos and diligence." There follows a series of emphatic verbal nouns to hammer home this truth: if you want divine favor, you must worship the gods; if you want to be admired, you must do good works for your friends; if you want to be honored, you must benefit your city and Greece; if you want the earth to bear crops, you must cultivate the land. Flocks require tending, war demands practice. And if you want strength (Heracles' trademark), you must accustom your body to serve your will, and you must train "with ponoi and sweat:' At this point, Evil bursts in to deplore such a harsh lifestyle. She is immediately silenced, however, as Virtue argues that duality is essential to a sense of fulfillment and even to pleasure itself. For paradoxically, ponos (pain, struggle) makes pleasure pleasurable. Evil's vision of happiness is one of continual and languid orgy-food without hunger, drink without thirst, sex without desire, sleep without weariness. But as experience shows, continual partying soon loses its zest, even if one goes so far as to cool expensive drinks "with snow" in summertime. By contrast, Virtue's own followers have no real trouble in satisfying their desires. They do so not by committing violence against others or living off others' labor, but by simply "holding off until they actually do desire" food or drink. Hunger is the best sauce, and it is free. Furthermore, Virtue appeals to Heracles' native idealism. What hedonists have ever accomplished any "fine work" (ergon kalon)? None, for no beautiful or divine deed is ever done "without me [Virtue] ." Therefore, wherever there are energetic, effective people, Virtue is present: she is a helper to craftsmen, a guard of the household, a partner in peacetime ponoi, an ally for the works (erga) of war, the best support of friendship. To choose Evil would be shameful and not even extremely pleasurable, while with Virtue one will lead the most varied and honorable life.”

HappinessEvilVirtueCynicismAsceticismXenophonHeracles
Book:The Greek Praise of Poverty: Origins of Ancient Cynicism
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“If the average American were to jump right into week long retreat in a Zen monastery, it would certainly feel like an excruciatingly painful practice of extreme asceticism—but so would trying to run a full marathon on the first day one decides to take up jogging. It may be the case that many Zen monasteries tilt too far in the direction of asceticism, even more than is necessary as a corrective to our more hedonistic lifestyle. But it is no doubt true that many of our lifestyles tilt too far in the direction of indulging various desires, an indulgence that multiplies and distorts our natural desires into unnatural cravings.”

ZenAsceticism
Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“A man who is moved towards doing one thing or another purely by the consciousness of God's will and the desire to please Him, never prefers one activity to another, even if one is great and lofty, and another petty and insignificant; but he has his will equally disposed towards either, so long as they are pleasing to God. So whether he does something lofty and great or petty and insignificant, he remains equally calm and content; for he has but one intention and one aim, to the exclusion of all else — to please God always and in all he does, whether in life or in death, as the Apostle says: 'Wherefore we labour, that, whether present or absent, we may be accepted of him' (II Cor. v. 9).”

LoveGodFaithChristianityOrthodoxyAsceticism
Book:Unseen Warfare: Spiritual Combat against the Passions and the Demonic realm
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“Does biblical psychology, then, merely ask us to value good things a little less? Does the Bible seek a reduction of guilt by an overall deflation of the currency of moral ideals, so we can live more comfortably with an uneasy conscience? That would exaggerate a valid point. Although the Bible holds that no finite relationship is of infinite value, it does not embrace an extreme ascetic view that the source of happiness lies essentially in the reduction of desire. Some ascetic strategies try to diminish desire and reduce all valuing so as not to allow any loss to become an overwhelming disappointment. According to this view, the less one values created goods, the happier one is. In contrast, life-affirming Christianity hopes that love, desire, and appreciation of limited values can be increased or decreased to the measure of their real proportional value. Jesus does not call for a stark reduction of all finite valuing merely as a preventative measure against disappointment. He calls for a love of good things with an awareness that they exist within the boundaries of birth and death, and are therefore under the judgment of the giver and source of all value (Matt. 6:19-21).”

DesireJesusChristianityValueAsceticismThe Bible
Book:Guilt free
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“Mental discipline, prayer and remoteness from the world and its disturbing visions reduce temptation to a minimum, but they can never entirely abolish it. In medieval traditions, abbeys and convents were always considered to be expugnable centres of revolt against infernal dominion on earth. They became, accordingly, special targets. Satan, issuing orders at nightfall to his foul precurrers, was rumoured to dispatch to capital cities only one junior fiend. This solitary demon, the legend continues, sleeps at his post. There is no work for him; the battle was long ago won. But monasteries, those scattered danger points, become the chief objectives of nocturnal flight; the sky fills with the beat of sable wings as phalanx after phalanx streams to the attack, and the darkness crepitates with the splintering of a myriad lances against the masonry of asceticism.”

MythologyAsceticismMasochismMonastic Life
Book:A Time to Keep Silence
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“As far as monks are concerned, I believe that they are bad experiencers. They know nothing about the struggles of a normal human being. The struggle to stay alive. The struggle to survive in this capitalist world. The trauma of being in a bad relationship. Juggling between the myriads of emotions and sentiments. These monks are oblivious to such battles which a normal human being fights every day.”

LifeHumansRelationshipsEmotionsExperiencesEscapismAsceticismMonksAsceticsExperiencer
Book:The Influencer: Speed Must Have a Limit
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“The ascetic planet he sights is the planet of the practising as a whole, the planet of advanced-civilized humans, the planet of those who have begun to give their existence forms and contents under vertical tensions in countless programmes of effort, some more and some less strictly coded. When Nietzsche speaks of the ascetic planet, it is not because he would rather have been born on a more relaxed star. His antiquity-instinct tells him that every heavenly body worth inhabiting must - correctly understood - be an ascetic planet inhabited by the practising, the aspiring and the virtuosos. What is antiquity for him but the code word for the age in which humans had to become strong enough for a sacred-imperial image of the whole? Inherent in the great worldviews of antiquity was the intention of showing mortals how they could live in harmony with the 'universe', even and especially when that whole showed them its baffling side, its lack of consideration for individuals.”

AntiquityNietzscheAsceticismFriedrich NietzschePractisingAscetics
Book:Du mußt dein Leben ändern
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“The extension of the moral-historical perspective makes the meaning of the thesis of the athletic and somatic renaissance apparent. At the transition from the nineteenth to the twentieth century, the phenomenon labelled the 'rebirth of antiquity' in the language regulations of art history entered a phase that fundamentally modified the motives of our identification with cultural relics from antiquity, even from the early classical period. Here, as we have seen, one finds a regression to a time in which the changing of life had not yet fallen under the command of life-denying asceticisms. This 'supra-epochal' time could just as easily be called the future, and what seems like a regression towards it could also be conceived of as a leap forwards.”

AntiquityNietzscheAsceticismFriedrich NietzscheAscetics
Book:Du mußt dein Leben ändern
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“In Nietzsche's usage, the word 'Christianity' does not even refer primarily to the religion; using it like a code word, he is thinking more of a particular religio-metaphysically influenced disposition, an ascetically (in the penitent and self-denying sense) defined attitude to the world, an unfortunate form of life deferral, focus on the hereafter and quarrel with secular facts”

ChristianityNietzscheAsceticismFriedrich NietzscheAscetic
Book:Du mußt dein Leben ändern
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“In the wake of his new division of ascetic opinion, Nietzsche not only stumbles upon the fundamental meaning of the practising life for the development of styles of existence or 'cultures'. He puts his finger on what he sees as the decisive separation for all moralities, namely into the asceticisms of the healthy and those of the sick, though he does not show any reservations about presenting the antithesis with an almost caricatural harshness. The healthy - a word that has long been subjected to countless deconstructions - are those who, because they are healthy, want to grow through good asceticisms; and the sick are those who, because they are sick, plot revenge with bad asceticisms.”

NietzscheAsceticismFriedrich NietzschePractisingAsceticMoralities
Author:Peter Sloterdijk
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“Also, asceticism is all right when it is the proper means of attaining some special end. It is when it produces eructations of spiritual pride, and satisfied vanity, that it is poisonous. The Greek word means an athlete; and the training of an athlete is not mortification of the body. Nor is there any rule which covers all circumstances. When men go "stale" a few days before the race, they are "taken off training," and fed with champagne. But that is part of the training. Observe, too, that all men go "stale" sooner or later; training is abnormal, and must be stopped as soon as its object is attained. Even so, it too often strains vital organs, especially the heart and lungs, so that few rowing "Blues" live to be 50. But worst of all is the effect on the temper! When it is permanent, and mistaken for a "Virtue," it poisons the very soil of the soul. The vilest weeds spring up; cruelty, narrowmindedness, arrogance—everything mean and horrible flowers in those who "Mortify the flesh." Incidentally, such ideas spawn the "Black Brother." The complete lack of humour, the egomaniac conceit, self-satisfaction, absence of all sympathy for others, the craving to pass their miseries on to more sensible people by persecuting them: these traits are symptomatic.”

TrainingConceitMagickAsceticismMortificationSpiritual Pride1944
Book:Magick Without Tears
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“This is why humility was so important. It was the soul's way of short-circuiting the damage that could be done by the constant need to know where one stood with respect to others. The point of humility was not to think ill of oneself but to protect oneself from this craving for status. This, in turn, would free the spirit to see life in a new way.”

AsceticismHumilty
Book:Band of Angels: The Forgotten World of Early Christian Women
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“The de-spiritualization of asceticisms is probably the event in the current intellectual history of mankind that is the most comprehensive and, because of its large scale, the hardest to perceive, yet at once the most palpable and atmospherically powerful. Its counterpart is the informalization of spirituality - accompanied by its commercialization in the corresponding subcultures. The threshold values for these two tendencies provide the intellectual landmarks for the twentieth century: the first tendency is represented by sport, which has become a metaphor for achievement as such, and the second by popular music, that devotio postmoderna which covers the lives of contemporary individuals with unpredictable flashes of inner emergency.”

SpiritualityAthleticsSportAsceticismPopular MusicAscetics
Book:Du mußt dein Leben ändern
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“As for karma itself, it is apparently only that which binds "jiva" (sentience, life, spirit, etc.) with "ajiva" (the lifeless, material aspect of this world) - perhaps not unlike that which science seeks to bind energy with mass (if I understand either concept correctly). But it is only through asceticism that one might shed his predestined karmic allotment. I suppose this is what I still don't quite understand in any of these shramanic philosophies, though - their end-game. Their "moksha", or "mukti", or "samsara". This oneness/emptiness, liberation/ transcendence of karma/ajiva, of rebirth and ego - of "the self", of life, of everything. How exactly would this state differ from any standard, scientific definition of death? Plain old death. Or, at most, if any experience remains, from what might be more commonly imagined/feared to be death - some dark perpetual existence of paralyzed, semi-conscious nothingness. An incessant dreamless sleep from which one never wakes? They all assure you, of course, that this will be no condition of endless torment, but rather one of "eternal bliss". Inexplicable, incommunicable "bliss", mind you, but "bliss" nonetheless. So many in the realm of science, too, seem to propagate a notion of "bliss" - only here, in this world, with the universe being some great amusement park of non-stop "wonder" and "discovery". Any truly scientific, unbiased examination of their "discoveries", though, only ever seems to reveal a world that simply just "is" - where "wonder" is merely a euphemism for ignorance, and learning is its own reward because, frankly, nothing else ever could be. Still, the scientist seeks to conquer this ignorance, even though his very happiness depends on it - offering only some pale vision of eternal dumbfoundedness, and endless hollow surprises. The shramana, on the other hand, offers total knowledge of this hollowness, all at once - renouncing any form of happiness or pleasure, here, to seek some other ultimate, unknowable "bliss", off in the beyond...”

LifeScienceDeathReligionFaithPhysicsKarmaContradictionAfterlifeTranscendenceScientismMokshaNirvanaAsceticismScience Vs ReligionSamsaraHiggs BosonMuktiJivaAjivaShramanism
Book:Citations: A Brief Anthology
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“Here we should quote especially those sections from Nietzsche's central morality-critical work The Genealogy of Morals that deal with their subject in a diction of Olympian clarity. In the decisive passage he discusses the practice forms of that life-denial or world-weariness which, according to Nietzsche, exemplifies the morphological circle of sick asceticisms in general: 'The ascetic [of the priestly-sick type] treats life as a wrong path on which one must walk backwards till one comes to the place where it starts; or he treats it as an error which one may, nay must, refute by action: for he demands that he should be followed; he enforces, where he can, his valuation of existence. What does this mean? Such a monstrous valuation is not an exceptional care, or a curiosity recorded in human history: it is one of the broadest and longest facts that exist. Reading from the vantage point of a distant star the capital letters of our earthly life would perchance lead to the conclusion that the earth was the truly ascetic planet, a den of discontented, arrogant and repulsive creature creatures, who never got rid of a deep disgust of themselves, of the world, of all life, and did themselves as much hurt as possible out of pleasure in hurting - presumably their one and only pleasure.”

NietzscheAsceticismPriestFriedrich NietzscheAscetics
Book:Du mußt dein Leben ändern
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“In his differentiation between asceticisms, Nietzsche posited a clear divide between the priestly varieties on the one side, illuminated by his vicious gaze, and the disciplinary rules of intellectual workers, philosophers and artists as well as the exercises of warriors and athletes on the other side. If the former are concerned with what one might call a pathogogical asceticism - an artful self-violation among an elite of sufferers that empowers them to lead other sufferers and induce the healthy to become co-sick - the latter only impose their regulations on themselves because they see them as a means of reaching their optimum as thinkers and creators of works.”

NietzscheAsceticismFriedrich NietzscheAscetics
Book:Du mußt dein Leben ändern
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“In the monotheistic age, God was viewed as the one who causes and does everything, and hence humans were not entitled to make something, let alone a great deal, of themselves. In humanistic epochs, by contrast, man is considered the being responsible for causing and doing everything - but consequently no longer has the right to make little or nothing of himself. Whether people now make nothing or much of themselves, they commit - according to traditional forms of logic - an inexplicable and unpardonable error. There is always a surplus of differences that cannot be integrated into any of the prescribed systems of life-interpretation. In a world that belongs to God, human beings make too much of themselves as soon as they raise their heads; in a world that belongs to humans, they repeatedly make too little of themselves. The possibility that the inequality between humans might be due to their asceticisms, their different stances towards the challenges of the practising life - this idea has never been formulated in the history of investigations into the ultimate causes of difference between humans. If one follows this trail, it opens up perspectives that, being unthought-of, are literally unheard-of.”

GodSecularAsceticismAscetics
Book:Du mußt dein Leben ändern
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“[Nietzsche's] questions - transcend, but where to; ascend, but to what height? - would have answered themselves if he had calmly kept both feet on the ascetic ground. He was too sick to follow his most important insight: that the main thing in life is to take the minor things seriously. When minor things grow stronger, the danger posed by the main thing is contained; then climbing higher in the minor things means advancing in the main thing.”

Life LessonsLife PhilosophyNietzscheAsceticismFriedrich NietzscheAscetics
Book:Du mußt dein Leben ändern
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“That the idea of God represents the conscience, the internalized admonitions and threats from parents and educators, is a well-known fact. What is less well known is the fact that, from an energy point of view, the belief in and the fear of God are sexual excitations which have changed their content and goal. The religious feeling, then, is the same as sexual feeling, except that it is attached to mystical, psychic contents. This explains the return of the sexual element in so many ascetic experiences, such as the nun's delusion that she is the bride of Christ. Such experiences rarely reach the stage of genital consciousness and thus are apt to take place in other sexual channels, such as masochistic martyrdom.”

GodReligionDelusionMartyrdomAsceticismMasochismSexual ExcitementSexual Feelings
Book:The Mass Psychology of Fascism
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“In his treatise on the battles between the gods underlying ancient Dionysian theatre, the young Nietzsche notes: 'Alas! The magic of these struggles is such, that he who sees them must also take part in them.' Similarly, an anthropology of the practising life is infected by its subject. Dealing with practices, asceticisms and exercises, whether or not they are declared as such, the theorist inevitably encounters his own inner constitution, beyond affirmation and denial.”

NietzscheAsceticismPractising
Book:Du mußt dein Leben ändern
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“The stakes in this game are not low. Our enterprise is no less than the introduction of an alternative language, and with the language an altered perspective, for a group of phenomena that tradition tended to refer to with such words as 'spirituality', 'piety', 'morality', 'ethics' and 'asceticism'. If the manoeuvre succeeds, the conventional concept of religion, that ill-fated bugbear from the prop studios of modern Europe, will emerge from these investigations as the great loser. Certainly intellectual history has always resembled a refuge for malformed concepts - and after the following journey through the various stations, one will not only see through the concept of 'religion' in its failed design, a concept whose crookedness is second only to the hyper-bugbear that is 'culture'.”

ReligionCultureSpiritualityMoralityEthicsPietyAsceticismPractising
Book:Du mußt dein Leben ändern
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“OLYMPAS: There is one doubt. When souls attain Such an unimagined gain Shall not others mark them, wise Beyond mere mortal destinies? MARSYAS: Such are not the perfect saints. While the imagination faints Before their truth, they veil it close As amid the utmost snows The tallest peaks most straitly hide With clouds their lofty heads. Divide The planes! Be ever as you can A simple honest gentleman! Body and manners be at ease. Not bloat with blazoned sanctities! Who fights as fights the soldier-saint? And see the artist-adept paint! Weak are those souls that fear the stress Of earth upon their holiness! The fast, they eat fantastic food, They prate of beans and brotherhood, Wear sandals, and long hair, and spats, And think that makes them Arhats! How shall man still his spirit-storm? Rational Dress and Food Reform! OLYMPAS: I know such saints. MARSYAS: An easy vice: So wondrous well they advertise! O their mean souls are satisfied With wind of spiritual pride. They're all negation. "Do not eat; What poison to the soul is meat! Drink not; smoke not; deny the will! Wine and tobacco make us ill." Magic is life; the Will to Live Is one supreme Affirmative. These things that flinch from Life are worth No more to Heaven than to Earth. Affirm the everlasting Yes! OLYMPAS: Those saints at least score one success: Perfection of their priggishness! MARSYAS: Enough. The soul is subtlier fed With meditation's wine and bread. Forget their failings and our own; Fix all our thoughts on Love alone!”

AsceticismSaintsAusterityThelema1910Fakirs
Book:Aha!
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“But touching her corpse outwardly, they perceived it to be a woman's and, full of astonishment, they praised Christ, who kindleth the fire of His Love in all mankind, men and women, old men and youths and children.”

LoveChristGender EqualityAsceticismUniversalismMankind QuotesBiological Sex
Book:Legends of Eastern Saints Chiefly from Syriac Sources. Volume 1: Archelides; Volume 2: Hilaria. Bound with: Eusebii Pamphilii Historiae Ecclesiasticae Lib X, Ed A Schwegler.
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“He went into their temple and there met their teacher, who had shaved his head and beard and wore scarlet robes. Shaqīq [of Balkh] said to him, 'This upon which thou art engaged is false; the men, and thou, and all creation—all have a Creator and a Maker, there is naught like unto Him; to Him belongs this world, and the next; He is Omnipotent, All-providing.' The servitor said to him, 'Thy words do not accord with thy deeds.' Shaqīq said, 'How is that?' The other replied, 'Thou hast asserted that thou hast a Creator, Who is All-providing and Omnipotent; yet thou has exiled thyself to this place in search of thy provision. If what thou sayest is true, He Who has provided for thee here is the same as He Who provides for thee there; so spare thyself this trouble.' Shaqīq said, 'The cause of my abstinence (zuhd) was the remark of that Turk.' And he returned, and gave away all he possessed to the poor, and sought after knowledge.”

IslamSufismAsceticism1950
Book:Sufism: An Account of the Mystics of Islam
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“Here we may observe fully developed the doctrine of passing away in God (fanā) which from Abū Yazīd's time onwards assumes a central position in the structure of Sufi theory. It was after all not a difficult transition to make from saying that all else but God is nothing (which is the logical outcome of the extreme ascetic teaching that the world is worthless and only God's service is a proper preoccupation of the believer's heart), to claiming that when self as well as the world has been cast aside the mystic has passed away into God.”

SufismAsceticism1950
Book:Sufism: An Account of the Mystics of Islam
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