asceticismASCETICISM
This concept is related etymologically to the Greek term ask�sis (to exer-
cise). Thus an ascetic is analogous to a spiritual athlete in Greek parlance.
More specifically, an ascetic exercises behavior that is intended to control
his body and mind. This regimen assumes a variety of practices: self-
denial of food and sleep, vows of celibacy and silence, and renunciation
of the world; it also includes various forms of bodily mortification, such
as self-flagellation, offering of pieces of one’s flesh, and other forms of
self-inflicted pain.
These arduous types of behavior are not embraced by the mainline
traditions of Judaism and Islam, although ascetic practices can be identi-
fied in these traditions. The book of Numbers in the Hebrew Scriptures
mentions the Nazirite, who are required to refrain from wine, vinegar,
grapes, and raisins, and from cutting their hair or beard. In addition, bib-
lical prophets live ascetic lifestyles, and communities such as the
Essences, who live in the area of the Dead Sea, take a vow of celibacy
and follow a strict vegetarian diet. Because ascetic practices are contrary
to the inherent goodness of God’s creation, Islam is suspicious of it, but
it still embraces elements of asceticism in such practices as almsgiving,
which can be construed as a form of asceticism. Along with fasting dur-
ing the holy month of Ramadan, the annual pilgrimage to Mecca adopts
ascetic forms of denial because pilgrims have to enter into a condition of
purity (ihram) while on pilgrimage. Islam also manifests a tradition dur-
ing its history of wandering mendicants leading an ascetic lifestyle.
Asceticism can be an end in itself as evident in some forms of
Hinduism, which motivates the Buddha to criticize it based on his own
personal experience with asceticism. The Buddha is opposed to extreme
forms of asceticism. Contrary to the moderate path to liberation taught by
the Buddha, many practice asceticism to gain discipline, to cultivate vir-
tue, to attain supernatural powers, and to become god-like.
These types of motivations are evident in the long history of asceticism
in Hinduism among its world-renouncers (samÛnyāsins), sanctioned by the
legal texts as a legitimate and final two stages of life (āśrama): forest
dweller and renouncer. The final stage is considered to be beyond mere
retirement from the world suggested by the forest dweller because it
involves a dedication to achieve the goal of liberation. This tradition of
asceticism continues for centuries, reaching a plateau with Śaivism and
its ascetic deity who serve as a paradigm to inspire human behavior. A
group of ascetics called the Pāśupatas, who worship Śiva as the Lord of
Beasts, live in or around cremation grounds in order to have access to the