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consider hallowed or exalted or be in awe of' candor-noun:'ability to make judgments free from discrimination or dishonesty', 'the quality of being honest and straightforward in attitude and speech' reticent-adjective:'temperamentally disinclined to talk', 'cool and formal in manner', 'reluctant to draw attention to yourself' aesthetic-noun:'(philosophy', adjective:'relating to or dealing with the subject of aesthetics', 'concerning or characterized by an appreciation of beauty or good taste', 'aesthetically pleasing' ascetic-noun:'someone who practices self denial as a spiritual discipline', adjective:'pertaining to or characteristic of an ascetic or the practice of rigorous self-discipline', 'practicing great selfdenial'
Numerous web surfers have to keep active in addition to meet ascetic objectives.
As a counterpoint, I examine the dangers of individual autonomy and unrestrained non-identity through a discussion of a figure I call the “malignant ascetic.” The conclusions made herein should help to augment already established theories of non-identity and individual autonomy set forth by thinkers such as Adorno, G.W.F Hegel, and Immanuel Kant in a way that is both clear to the average reader and relevant to the times in which we live.
In reference to the fast of Saturday. You wrote that in order to receive Communion on Sunday, entirely by exception and only by economy, strictly fasting on Saturday is an imperative rule, otherwise Your Holiness does not allow participation in Holy Communion, even referring to Bishop Matthew of Bresthena. The reference, however, to the above bishop shows to be inaccurate and very deceptive, because this bishop never left behind such a tradition, but on the contrary, as an Athonite ascetic he unswervingly implemented the Orthodox Tradition concerning Saturday and Sunday and the refrainment of fasting on these days. In order to reinforce Your assertion, You gave me, through Fr. Panteleimon of Croatia, a book entitled Concerning Holy Communion, by Archbishop Andrew of the G.O.C. of Athens and all Greece (Athens 1992), which is inaccurate and presents an arbitrary throng of excerpts of official texts of the Church, where it is quoted that “he who wishes to receive Communion on Sunday, is obliged to fast on Saturday identically as on Friday,” (footnote p. 40). The above, however, are absolutely contrary to the Holy Tradition of the Church, namely the 64th Apostolic Canon and the 55th Canon of the First‐Second Council, which states that “If any Clergyman is found fasting on Sunday, or on Saturday with the exception of one only, let him be deposed from office. If, however, he is a layman, let him be excommunicated.” According to Your Eminence’s view, are the faithful able to receive Communion on Feasts of the Lord or the Mother of God or in remembrance of Saints if these fall on a Monday or Tuesday? Should they then fast also on Sunday? Does Your ordered fast on Saturday only concern laymen? 2.
Numerous surfers desire to remain productive as well as satisfy ascetic ambitions.
Halfling Monk 1 64%
Halfling Monk 1 Character Name Ascetic life tempered your endurance, and a doctrine of and helping others tempered your tolerance and compassion.
he would encourage him to be amongst the ascetic people (by becoming one of them).”18 Imam Muhammad ibn al-Hasan ash-Shaybani رحمه هللاwas asked, “Will you not write a book on zuhd?” He replied, “I have written a book on transactions.”19 Imam Muhammad Al-Amin Ash-Shinqiti رحمه هللاsaid “I came from my country (Shinqit, Mauritania) and with me is a treasure that is very seldom found in the possession of anyone.
I returned home a short while ago to attend the funeral of a childhood friend. While there and exchanging pleasantries, I was told a tale so peculiar I decided immediately to determine its veracity myself. A man whom I had known as a boy that had (last I had heard) succumbed early in life to some kind of madness was rumored to be living as an ascetic recluse deep in the woods west of town. For some reason, I was filled with curiosity as to his fate and state of mental clarity, and I decided to pay him a visit before leaving town. The road heading to his cottage degenerated slowly from asphalt to gravel and then overly vegetative dirt in its thirty mile deviation from civilization, culminating finally in a unkempt game trail, under the soft soil of which I could occasionally feel what may have once been an inviting trail of stepping stones. There was no flickering fire coming from the windows, no rocking chair, no clothesline. In fact, besides a small herbal garden, the residence looked rather moder, although unmistakably rural. I knocked. The door opened almost immediately, but deliberately, which seemed somehow more dramatic. No bearde oldd face met me, but instead one that was unmistakably that of an old friend: intelligence and calm behind kind, familiar eyes. He embraced me. “What a pleasant surprise!” was his genuine greeting, laughing just as sincerely as he once had with that laugh I remembered from the schoolyard so long ago; I marveled that such a laugh had ever broken bread with insanity. “Well I was in town, and heard that you were and I came to…” “See if I was crazy, naturally. Please come in.” The interior was just as efficient as I had noted before, and I made note that the man did not seem to purposefully live uncomfortably as I had been led to believe. I made myself comfortable on one of a pair of chairs in the corner of his open space that seemed to serve as his living room, and he brought over a fresh cup of coffee. Decaf, he assured me. He seemed to anticipate my curiosity, and as he sat down he began to tell his story. “When you discuss madness, people speak of hearing voices in their heads that tell them to do things. Foreign voices. This isn’t entirely true, or rather, it’s an analogy. Unless its a particular manifestation of the madness, those people you and I call insane hear voices no less often than do you — which is to say, you don’t narrate your entire life in your head but are still engaged in an internal dialogue. When we do hear this as a voice, it is a voice we identify with and call our own. “In the case of madness, we begin to witness identities that don’t fit the idea we have embraced of ourselves contributing to this dialogue, alien voices expressing alien ideas. When the person in question is not fearful and paranoid of these voices, he sometimes channels them vocally to others, to whom the ideas sound equally strange and alien: qualities they then attribute to the individual in question, who still also regards them as foreign and external. This creates a disparity between the idea of a persona that is now giving birth to these things seen as foreign, and the inclusive perception others now have of the chorus of voices they witness spouting from a relatively static physical body. The emotional impact this has on the insane person further alienates him, as the emotions which he now feels are not things the majority of his peers can empathize with. This dual sense of a self divided from within and disconnected to the without is the best sense I can give you of what it is like to be mad.” He paused to sip his beverage, and I spoke up: “But there are good medications for this type of thing these days, correct? Have you tried them, or do you take them..if you don’t mind me asking?” “Oh yes, silence can always be induced by force, because it is a form of obedience, and we must all obey some master or another — whether or not we exercise the freedom to choose whom it might be. There’s just something disconcerting about living in a prefabricated home, having your permanent environment be the product of someone else’s imagination. I thought about saying ‘prison,’ but decided against it. I will say this though, the difference between a home and a prison, and I’m not necessarily talking about houses here, is a lot harder to find than you might imagine. A prison is ineffective if it does not keep the world out as well as it does its inhabitants in , but a home is only a dwellin g if it does not draw us and what we want in as well as it does keep what and those we fear out . The only difference between the two is the purpose of their architects: we build the one for ourselves, but the other is built for us. To sit is one a source for pride, and the other, shame. Although, there is a lot to be said for ignorance and its role in mitigating these contrary perspectives of mine.” I sat silently, so he continued on. “I decided to build then, but to do that I needed to clear myself a space to work, and that took time. But, I’m sentimental, and I kept some trinkets of the old place to decorate with, my name for instance.” He laughed. “But in any case, I’ve found sweat equity to be a reliable investment, and I do not believe I will die harboring the idea of regret, and so I will die at peace.” “But what about your ‘voices?’” I interjected at this point, feeling a bit left behind. “Surely it’s not a matter of simply destroying them, willing them into oblivion?” I was greeted with a smile. “Of course not, there is no oblivion that one thing might meet and not the other, but just as all things change form and state by the rearrangement of their constituents, so it is with the contents of our consciousness. Mass is added and subtracted more or less gradually, and we become larger and smaller, more or less suited to different modes of existence. We exercise control of these contents inasmuch as we recognize them to be impersonal and transmutable, our being a configuration of clay that threatens to harden and become obsolete without constant use and care. So I took those foreign bits within my awareness, those ‘voices,’ and trained myself to reshape and repurpose them, learning along the way just how foreign that thing, that ego that had called the voices foreign, was in itself a stranger to the rest of existence, an unnatural projection filled with a hodgepodge of other people’s bad ideas that created this ball of existential tension — the feeling that being made no sense and that there needed to be some meaning in all of it to explain all of the senseless arbitrary pieces it was made of.” “But how did you repurpose them, not in regards to how you began to question your ego, but how exactly did you figure out how to so drastically alter the structure of your mind?” I asked, maybe a bit too doubtfully. “Well first, let me tell you that I didn’t figure it out, and it wasn’t any one person or school of thought out there; but yet, it’s something each man must figure out for himself: where it is his own answers lie. The best I can do for your question is to offer you an analogy... a rough sketch of the process. In a sense, you could say I gradually replaced those voices with that of an awestruck child, and then gradually trained that child to ask only ‘why.’ Over time, this child gave birth to another, and so on, until my mind became an endless oscillation between question and answer — and it’s in the middle I now find contentment. You see, meaning is not something we find in an engaging question or in a clever answer, but in the relationship between the two — just as beauty is not to be found in the eye or the canvas, but in their union. Goodness lies between good and evil, just as we find evil wherever there is good, and goodness in everything. To be good is to be just one thing, and to be one thing is not to be something in particular, but something in the present, and to be in the present is to be everything there is.” Suddenly, I felt myself infected with the same mirth he had shown me before, and I raised my glass beaming. “Here’s to soft clay and sweat equity,” I gushed. His glass met mine. “‘Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it’.”
Mystic's Musings 44%
Especially in this culture, where the spectrum of spirituality spans from the devout to the atheist, from the pious to the Aghoras-the gory and the unsightly, from the ascetic to the emperor, from the selfless, industrious karma yogis to the academic Vedantins;
simply, that you don't need to retreat to the Himalayas and become an ascetic to realise God, nor do you have to become a vegetarian or practice meditation for hours on end to relish in His love -- God is within and so very near, all we have to do is remember Him.
Kathakanas The Nagaraja traveled west with the Alexandrian Empire, and there they found more priests of the Wheel, a Greek cult of ascetic transcendental mystics- Orphics.
Frequent Reception of the Holy Mysteries is Beneficial and Salvific Part II, Chapter 2 from Concerning Frequent Communion by St. Nikodemos the Hagiorite Buy the book from “Uncut Mountain Supply” http://www.uncutmountainsupply.com/proddetail.asp?prod=cfc Webmaster Note: This book should be read by all pious Orthodox Christians. It is not a ʺbook only for clergy.ʺ Rather it is one that contains rich Patristic content, written for all the Faithful, and in a way that moves the heart deeply. It will help you draw closer to God by instructing you in the two‐fold action of regular ascetic struggle and reception of the Holy Mysteries. This book teaches clearly and convincingly that much Grace is given to those who frequently and worthily partake of Holy Communion. In reading this book you will gain a new appreciation for Holy Communion; will increase your efforts to watch over yourself more carefully; and will endeavor to partake whenever possible. What follows is the second of three chapters in Part II, ʺConcerning Frequent Communion.ʺ Take note of the other two chapter titles: ʺIs is necessary for the Orthodox to Partake frequently of the Divine body and blood of our Lord,ʺ and ʺInfrequent Communion causes great harm.ʺ Both the soul and the body of the Christian receive great benefit from the divine Mysteries—before he communes, when he communes, and after he communes. Before one communes, he must perform the necessary preparation, namely, confess to his Spiritual Father, have contrition, amend his ways, have compunction, learn to watch over himself carefully, and keep himself from passionate thoughts (as much as possible) and from every evil. The more the Christian practices self‐control, prays, and keeps vigil, the more pious he becomes and the more he performs every other good work, contemplating what a fearful King he will receive inside of himself. This is even more true when he considers that he will receive grace from Holy Communion in proportion to his preparation. The more often someone prepares himself, the more benefit he receives.  When a Christian partakes of Communion, who can comprehend the gifts and the charismata he receives? Or how can our inept tongue enumerate them? For this reason, let us again bring forward one by one the sacred teachers of the Church to tell us about these gifts, with their eloquent and God‐inspired mouths. Gregory the Theologian says: When the most sacred body of Christ is received and eaten in a proper manner, it becomes a weapon against those who war against us, it returns to God those who had left Him, it strengthens the weak, it causes the healthy to be glad, it heals sicknesses, and it preserves health. Through it we become meek and more willing to accept correction, more longsuffering in our pains, more fervent in our love, more detailed in our knowledge, more willing to do obedience, and keener in the workings of the charismata of the Spirit. But all the opposite happens to those who do not receive Communion in a proper manner.  Those who do not receive Communion frequently suffer totally opposite things, because they are not sealed with the precious blood of our Lord, as the same Gregory the Theologian says: Then the Lamb is slain, and with the precious blood are sealed action and reason, that is, habit and mental activity, the sideposts of our doors. I mean, of course, by doors, the movements and notions of the intellect, which are opened and closed correctly through spiritual vision.  St. Ephraim the Syrian writes: Brothers, let us practice stillness, fasting, prayer, and tears; gather together in the Church; work with our hands; speak about the Holy Fathers; be obedient to the truth; and listen to the divine Scriptures; so that our minds do not become barren (and sprout the thorns of evil thoughts). And let us certainly make ourselves worthy of partaking of the divine and immaculate Mysteries, so that our soul may be purified from thoughts of unbelief and impurity, and so that the Lord will dwell within us and deliver us from the evil one. The divine Cyril of Alexandria says that, because of divine Communion, those noetic thieves the demons find no opportunity to enter into our souls through the senses: You must consider your senses as the door to a house. Through the senses all images of things enter into the heart, and, through the senses, the innumerable multitude of lusts pour into it. The Prophet Joel calls the senses windows, saying: They shall enter in at our windows like a thief (Jl. 2:9), because these windows have not been marked with the precious blood of Christ. Moreover, the Law commanded that, after the slaughter (of the lamb), the Israelites were to smear the doorposts and the lintels of their houses with its blood, showing by this that the precious blood of Christ protects our own earthly dwelling‐place, which is to say, our body, and that the death brought about by the transgression is repelled through our enjoyment of the partaking of life (that is, of life‐giving Communion). Further, through our sealing (with the blood of Christ) we distance from ourselves the destroyer.  The same divine Cyril says in another place that, through Communion, we are cleansed from every impurity of soul and receive eagerness and fervor to do good: The precious blood of Christ not only frees us from every corruption, but it also cleanses us from every impurity lying hidden within us, and it does not allow us to grow cold on account of sloth, but rather makes us fervent in the Spirit.  St. Theodore the Studite wondrously describes the benefit one receives from frequent Communion: Tears and contrition have great power. But the Communion of the sanctified Gifts, above all, has especially great power and benefit, and, seeing that you are so indifferent towards it and do not frequently receive it, I am in wonder and great amazement. For I see that you only receive Communion on Sundays, but, if there is a Liturgy on any other day, you do not commune, though when I was in the monastery each one of you had permission to commune every day, if you so desired. But now the Liturgy is less frequently celebrated, and you still do not commune. I say these things to you, not because I wish for you simply to commune—haphazardly, without preparation (for it is written: But let a man examine himself, and so let him eat of the Bread, and drink of the Cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body and blood [1 Cor. 11:2829]). No, I am not saying this. God forbid! I say that we should, out of our desire for Communion, purify ourselves as much as possible and make ourselves worthy of the Gift. For the Bread which came down from heaven is participation in life: If any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world (Jn. 6:51). Again He says: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him (Jn. 6:58). Do you see the ineffable gift? He not only died for us, but He also gives Himself to us as food. What could show more love than this? What is more salvific to the soul? Moreover, no one fails to partake every day of the food and drink of the common table. And, if it happens that someone does not eat, he becomes greatly dismayed. And we are not speaking here about ordinary bread, but about the Bread of life; not about an ordinary cup, but about the Cup of immortality. And do we consider Communion an indifferent matter, entirely unnecessary? How is this thought not irrational and foolish? If this is how it has been up until now, my children, I ask that we henceforth take heed to ourselves, and, knowing the power of the Gift, let us purify ourselves as much as possible and partake of the sanctified Things. And if it happens that we are occupied with a handicraft, as soon as we hear the sounding‐board calling us to Church, let us put our work aside and go partake of the Gift with great desire. And this (that is, frequent Communion) will certainly benefit us, for we keep ourselves pure through our preparation for Communion. If we do not commune frequently, it is impossible for us not to become subject to the passions. Frequent Communion will become for us a companion unto eternal life.  So, my brothers, if we practice what the divine Fathers have ordered and frequently commune, we not only will have the support and help of divine grace in this short life, but also will have the angels of God as helpers, and the very Master of the angels Himself. Furthermore, the inimical demons will be greatly distanced from us, as the divine Chrysostom says: Let us then return from that Table like lions breathing fire, having become fearsome to the devil, thinking about our Head (Christ) and the love He has shown for us. This blood causes the image of our King to be fresh within us, it produces unspeakable beauty, and, watering and nourishing our soul frequently, it does not permit its nobility to waste away. This blood, worthily received, drives away demons and keeps them far from us, while it calls to us the angels and the Master of angels. For wherever they see the Masters blood, devils flee and angels run to gather together. This blood is the salvation of our souls. By it the soul is washed, is made beautiful, and is inflamed; and it causes our intellect to be brighter than fire and makes the soul gleam more than gold....Those who partake of this blood stand with the angels and the powers that are above, clothed in the kingly robe itself, armed with spiritual weapons. But I have not yet said anything great by this: for they are clothed even with the King Himself.  Do you see, my beloved brother, how many wonderful charismata you receive if you frequently commune? Do you see that with frequent Communion the intellect is illumined, the mind is made to shine, and all of the powers of the soul are purified? If you also desire to kill the passions of the flesh, go to Communion frequently and you will succeed. Cyril of Alexandria confirms this for us: Receive Holy Communion believing that it liberates us not only from death, but also from every illness. And this is because, when Christ dwells within us through frequent Communion, He pacifies and calms the fierce war of the flesh, ignites piety toward God, and deadens the passions.  Thus, without frequent Communion we cannot be freed from the passions and ascend to the heights of dispassion; just as the Israelites, if they had not eaten the passover in Egypt, would not have been able to be freed. For Egypt means an impassioned life, and if we do not frequently receive the precious body and blood of our Lord (every day if it be possible), we will not be able to be freed from the noetic Pharaonians (that is, the passions and the demons). According to Cyril of Alexandria, As long as those of Israel were slaves to the Egyptians, they slaughtered the lamb and ate the passover. This shows that the soul of man cannot be freed from the tyranny of the devil by any other means except the partaking of Christ. For He Himself says: If the Son therefore shall make you free, ye shall be free indeed (Jn. 8:36).  Again St. Cyril says, They had to sacrifice the lamb, being that it was a type of Christ, for they could not have been freed by any other means.  So if we also desire to flee Egypt, namely, dark and oppressive sin, and to flee Pharaoh, that is, the noetic tyrant (according to Gregory the Theologian),  and inherit the land of the heart and the promise, we must
Brahmaparusha The original Nagaraja were ascetic mystics, wandering yogis of northern India, enlightened devotees of Shiva the revealer;
A tradition relates that when Mohammed saw a child chewing a date from a tree given over to provide for the poor, he Pension rights One might expect that after so many years of cohabitation with an ascetic husband, Mohammed’s widows would have submitted to indigence.