Inthecourseofalltheseyearsheneverraisedhishood，nomatterwhattheardorofthesunortherain’sstrength。Heneverputonashoe。Heworeagarmentofcoarsesackcloth，withnothingelseuponhisskin。Thisgarmentwasasscantaspossible，andoveritalittlecloakofthesamestuff。Whenthecoldwasgreathetookoffthecloakandopenedforawhilethedoorandlittlewindowofhiscell。Thenheclosedthemandresumedthemantle——hisway，ashetoldus，ofwarminghimself，andmakinghisbodyfeelabettertemperature。Itwasafrequentthingwithhimtoeatonceonlyinthreedays；andwhenI
　　expressedmysurprise，hesaidthatitwasveryeasyifoneoncehadacquiredthehabit。Oneofhiscompanionshasassuredmethathehasgonesometimeseightdayswithoutfood……Hispovertywasextreme；andhismortification，eveninhisyouth，wassuchthathetoldmehehadpassedthreeyearsinahouseofhisorderwithoutknowinganyofthemonksotherwisethanbythesoundoftheirvoice，forheneverraisedhiseyes，andonlyfoundhiswayaboutbyfollowingtheothers。Heshowedthissamemodestyonpublichighways。Hespentmanyyearswithouteverlayingeyesuponawoman；butheconfessedtomethatattheagehehadreacheditwasindifferenttohimwhetherhelaideyesonthemornot。HewasveryoldwhenIfirstcametoknowhim，andhisbodysoattenuatedthatitseemedformedofnothingsomuchasofsomanyrootsoftrees。Withallthissanctityhewasveryaffable。Heneverspokeunlesshewasquestioned，buthisintellectualright-mindednessandgracegavetoallhiswordsanirresistiblecharm。”
　　F。MaxMuller：Ramakrishna，hisLifeandsayings，1899，p。
　　Oldenberg：Buddha；translatedbyW。Hoey，London，1882，p。
　　Wefindaccordinglythatasasceticsaintshavegrownolder，anddirectorsofconsciencemoreexperienced，theyusuallyhaveshownatendencytolaylessstressonspecialbodilymortifications。
　　Catholicteachershavealwaysprofessedtherulethat，sincehealthisneededforefficiencyinGod’sservice，healthmustnotbesacrificedtomortification。Thegeneraloptimismandhealthy-mindednessofliberalProtestantcirclesto-daymakesmortificationformortification’ssakerepugnanttous。Wecannolongersympathizewithcrueldeities，andthenotionthatGodcantakedelightinthespectacleofsufferingsself-inflictedinhishonorisabhorrent。Inconsequenceofallthesemotivesyouprobablyaredisposed，unlesssomespecialutilitycanbeshowninsomeindividual’sdiscipline，totreatthegeneraltendencytoasceticismaspathological。
　　YetIbelievethatamorecarefulconsiderationofthewholematter，distinguishingbetweenthegeneralgoodintentionofasceticismandtheuselessnessofsomeoftheparticularactsofwhichitmaybeguilty，oughttorehabilitateitinouresteem。
　　Forinitsspiritualmeaningasceticismstandsfornothinglessthanfortheessenceofthetwice-bornphilosophy。Itsymbolizes，lamelyenoughnodoubt，butsincerely，thebeliefthatthereisanelementofrealwrongnessinthisworld，whichisneithertobeignorednorevaded，butwhichmustbesquarelymetandovercomebyanappealtothesoul’sheroicresources，andneutralizedandcleansedawaybysuffering。Asagainstthisview，theultra-optimisticformoftheonce-bornphilosophythinkswemaytreatevilbythemethodofignoring。Letamanwho，byfortunatehealthandcircumstances，escapesthesufferingofanygreatamountofevilinhisownperson，alsoclosehiseyestoitasitexistsinthewideruniverseoutsidehisprivateexperience，andhewillbequitofitaltogether，andcansailthroughlifehappilyonahealthy-mindedbasis。Butwesawinourlecturesonmelancholyhowprecariousthisattemptnecessarilyis。Moreoveritisbutfortheindividual；andleavestheeviloutsideofhim，unredeemedandunprovidedforinhisphilosophy。
　　NosuchattemptcanbeaGENERALsolutionoftheproblem；andtomindsofsombretinge，whonaturallyfeellifeasatragicmystery，suchoptimismisashallowdodgeormeanevasion。Itaccepts，inlieuofarealdeliverance，whatisaluckypersonalaccidentmerely，acrannytoescapeby。ItleavesthegeneralworldunhelpedandstillintheclutchofSatan。Therealdeliverance，thetwice-bornfolkinsist，mustbeofuniversalapplication。Painandwronganddeathmustbefairlymetandovercomeinhigherexcitement，orelsetheirstingremainsessentiallyunbroken。Ifonehasevertakenthefactoftheprevalenceoftragicdeathinthisworld’shistoryfairlyintohismind——freezing，drowningentombmentalive，wildbeasts，worsemen，andhideousdiseases——hecanwithdifficulty，itseemstome，continuehisowncareerofworldlyprosperitywithoutsuspectingthathemayallthewhilenotbereallyinsidethegame，thathemaylackthegreatinitiation。
　　Well，thisisexactlywhatasceticismthinks；anditvoluntarilytakestheinitiation。Lifeisneitherfarcenorgenteelcomedy，itsays，butsomethingwemustsitatinmourninggarments，hopingitsbittertastewillpurgeusofourfolly。Thewildandtheheroicareindeedsuchrootedpartsofitthathealthy-mindednesspureandsimple，withitssentimentaloptimism，canhardlyberegardedbyanythinkingmanasaserioussolution。Phrasesofneatness，cosiness，andcomfortcanneverbeananswertothesphinx’sriddle。
　　IntheseremarksIamleaningonlyuponmankind’scommoninstinctforreality，whichinpointoffacthasalwaysheldtheworldtobeessentiallyatheatreforheroism。Inheroism，wefeel，life’ssuprememysteryishidden。Wetoleratenoonewhohasnocapacitywhateverforitinanydirection。Ontheotherhand，nomatterwhataman’sfrailtiesotherwisemaybe，ifhebewillingtoriskdeath，andstillmoreifhesufferitheroically，intheservicehehaschosen，thefactconsecrateshimforever。
　　Inferiortoourselvesinthisorthatway，ifyetweclingtolife，andheisable“toflingitawaylikeaflower“ascaringnothingforit，weaccounthiminthedeepestwayourbornsuperior。Eachofusinhisownpersonfeelsthatahigh-heartedindifferencetolifewouldexpiateallhisshortcomings。
　　Themetaphysicalmystery，thusrecognizedbycommonsense，thathewhofeedsondeaththatfeedsonmenpossesseslifesupereminentlyandexcellently，andmeetsbestthesecretdemandsoftheuniverse，isthetruthofwhichasceticismhasbeenthefaithfulchampion。Thefollyofthecross，soinexplicablebytheintellect，hasyetitsindestructiblevitalmeaning。
　　Representatively，then，andsymbolically，andapartfromthevagariesintowhichtheunenlightenedintellectofformertimesmayhaveletitwander，asceticismmust，Ibelieve，beacknowledgedtogowiththeprofounderwayofhandlingthegiftofexistence。Naturalisticoptimismismeresyllabubandflatteryandsponge-cakeincomparison。Thepracticalcourseofactionforus，asreligiousmen，wouldtherefore，itseemstome，notbesimplytoturnourbacksupontheasceticimpulse，asmostofusto-dayturnthem，butrathertodiscoversomeoutletforitofwhichthefruitsinthewayofprivationandhardshipmightbeobjectivelyuseful。Theoldermonasticasceticismoccupieditselfwithpatheticfutilities，orterminatedinthemereegotismoftheindividual，increasinghisownperfection。[219]
　　Butisitnotpossibleforustodiscardmostoftheseolderformsofmortification，andyetfindsanerchannelsfortheheroismwhichinspiredthem？
　　“Thevanitiesofallothersmaydieout，butthevanityofasaintasregardshissainthoodishardindeedtowearaway。”
　　RamakrishnahisLifeandSayings，1899，p。172。
　　Doesnot，forexample，theworshipofmaterialluxuryandwealth，whichconstitutessolargeaportionofthe“spirit“ofourage，makesomewhatforeffeminacyandunmanliness？Isnottheexclusivelysympatheticandfacetiouswayinwhichmostchildrenarebroughtupto-day——sodifferentfromtheeducationofahundredyearsago，especiallyinevangelicalcircles——indanger，inspiteofitsmanyadvantages，ofdevelopingacertaintrashinessoffibre？Aretherenothereaboutssomepointsofapplicationforarenovatedandrevisedasceticdiscipline？
　　Manyofyouwouldrecognizesuchdangers，butwouldpointtoathletics，militarism，andindividualandnationalenterpriseandadventureastheremedies。Thesecontemporaryidealsarequiteasremarkablefortheenergywithwhichtheymakeforheroicstandardsoflife，ascontemporaryreligionisremarkableforthewayinwhichitneglectsthem。[220]Warandadventureassuredlykeepallwhoengageinthemfromtreatingthemselvestootenderly。Theydemandsuchincredibleefforts，depthbeyonddepthofexertion，bothindegreeandinduration，thatthewholescaleofmotivationalters。Discomfortandannoyance，hungerandwet，painandcold，squalorandfilth，ceasetohaveanydeterrentoperationwhatever。Deathturnsintoacommonplacematter，anditsusualpowertocheckouractionvanishes。Withtheannullingofthesecustomaryinhibitions，rangesofnewenergyaresetfree，andlifeseemscastuponahigherplaneofpower。
　　“Whenachurchhastoberunbyoysters，ice-cream，andfun。”IreadinanAmericanreligiouspaper，“youmaybesurethatitisrunningawayfromChrist。”Such，ifonemayjudgebyappearances，isthepresentplightofmanyofourchurches。
　　Thebeautyofwarinthisrespectisthatitissocongruouswithordinaryhumannature。Ancestralevolutionhasmadeusallpotentialwarriors；sothemostinsignificantindividual，whenthrownintoanarmyinthefield，isweanedfromwhateverexcessoftendernesstowardhispreciouspersonhemaybringwithhim，andmayeasilydevelopintoamonsterofinsensibility。
　　Butwhenwecomparethemilitarytypeofself-severitywiththatoftheasceticsaint，wefindaworld-widedifferenceinalltheirspiritualconcomitants。
　　“’Liveandletlive，’“writesaclear-headedAustrianofficer，“isnodeviceforanarmy。Contemptforone’sowncomrades，forthetroopsoftheenemy，and，aboveall，fiercecontemptforone’sownperson，arewhatwardemandsofeveryone。Farbetterisitforanarmytobetoosavage，toocruel，toobarbarous，thantopossesstoomuchsentimentalityandhumanreasonableness。
　　Ifthesoldieristobegoodforanythingasasoldier，hemustbeexactlytheoppositeofareasoningandthinkingman。Themeasureofgoodnessinhimishispossibleuseinwar。War，andevenpeace，requireofthesoldierabsolutelypeculiarstandardsofmorality。Therecruitbringswithhimcommonmoralnotions，ofwhichhemustseekimmediatelytogetrid。Forhimvictory，success，mustbeEVERYTHING。Themostbarbarictendenciesinmencometolifeagaininwar，andforwar’susestheyareincommensurablygood。”Friedens-undKriegs-moralderHeere。QuotedbyHamon：PsychologieduMilitaireprofessional，1895，p。xli。
　　Thesewordsareofcourseliterallytrue。Theimmediateaimofthesoldier’slifeis，asMoltkesaid，destruction，andnothingbutdestruction；andwhateverconstructionswarsresultinareremoteandnon-military。Consequentlythesoldiercannottrainhimselftobetoofeelinglesstoallthoseusualsympathiesandrespects，whetherforpersonsorforthings，thatmakeforconservation。Yetthefactremainsthatwarisaschoolofstrenuouslifeandheroism；and，beinginthelineofaboriginalinstinct，istheonlyschoolthatasyetisuniversallyavailable。Butwhenwegravelyaskourselveswhetherthiswholesaleorganizationofirrationalityandcrimebeouronlybulwarkagainsteffeminacy，westandaghastatthethought，andthinkmorekindlyofasceticreligion。Onehearsofthemechanicalequivalentofheat。Whatwenowneedtodiscoverinthesocialrealmisthemoralequivalentofwar：somethingheroicthatwillspeaktomenasuniversallyaswardoes，andyetwillbeascompatiblewiththeirspiritualselvesaswarhasproveditselftobeincompatible。Ihaveoftenthoughtthatintheoldmonkishpoverty-worship，inspiteofthepedantrywhichinfestedit，theremightbesomethinglikethatmoralequivalentofwarwhichweareseeking。Maynotvoluntarilyacceptedpovertybe“thestrenuouslife。”withouttheneedofcrushingweakerpeoples？
　　PovertyindeedISthestrenuouslife——withoutbrassbandsoruniformsorhystericpopularapplauseorliesorcircumlocutions；
　　andwhenoneseesthewayinwhichwealth-gettingentersasanidealintotheveryboneandmarrowofourgeneration，onewonderswhetherarevivalofthebeliefthatpovertyisaworthyreligiousvocationmaynotbe“thetransformationofmilitarycourage。”andthespiritualreformwhichourtimestandsmostinneedof。
　　AmongusEnglish-speakingpeoplesespeciallydothepraisesofpovertyneedoncemoretobeboldlysung。Wehavegrownliterallyafraidtobepoor。Wedespiseanyonewhoelectstobepoorinordertosimplifyandsavehisinnerlife。Ifhedoesnotjointhegeneralscrambleandpantwiththemoney-makingstreet，wedeemhimspiritlessandlackinginambition。Wehavelostthepowerevenofimaginingwhattheancientidealizationofpovertycouldhavemeant：theliberationfrommaterialattachments，theunbribedsoul，themanlierindifference，thepayingourwaybywhatweareordoandnotbywhatwehave，therighttoflingawayourlifeatanymomentirresponsibly——themoreathletictrim，inshort，themoralfightingshape。Whenweoftheso-calledbetterclassesarescaredasmenwereneverscaredinhistoryatmaterialuglinessandhardship；whenweputoffmarriageuntilourhousecanbeartistic，andquakeatthethoughtofhavingachildwithoutabank-accountanddoomedtomanuallabor，itistimeforthinkingmentoprotestagainstsounmanlyandirreligiousastateofopinion。