Of Ascetics and Emperors: Teachings of an Indian Sage is an English translation of Saralabala Mitra's book, Katha Prasanga (Spiritual Discourses). Here one can find the spiritual discourses of the renowned Indian sage, Balananda Brahmachari. His monastery in India was a place of pilgrimage for innumerable spiritual seekers. Attracted by his presence, people from all walks of life came to him. To each and every one, the great sage gave generously and poured out all the precious wealth that lay in his spiritual treasure chest. Through the ages, India has maintained a tradition of spiritual teachers giving Dharma talks to all who care to listen. Listening to a good teacher can be extremely helpful; however, in the busy world of modern times, it is hard to find such sages and even harder for people to make time for them. This book overcomes the hurdles of time and space by transporting readers to a world where great seers taught the basic tenets of the spiritual path to all seekers. To make the extremely profound, complex, and esoteric ideas of Hinduism accessible to people from all backgrounds, Balananda Brahmachari used a variety of stories, anecdotes, parables, and quotations from real life experiences and the Hindu scriptures. Sometimes the discussions are highly philosophical and sometimes they are delightfully simple. What he says pours forth straight from his heart-the heart of an enlightened one who has practiced and realized what is written in the scriptures. If he could be present, in flesh and blood, before his devotees today and they asked him to say a few words of wisdom to them, here's what he would probably say: "Ulat Jao." This phrase literally means "turn yourself upside down," but the deeper meaning is "turn inwards." This has been the advice of all sages and all religions of all ages; they have all asked seekers to turn their gaze from the outside to the inside, from the mortal to the immortal, from the untrue to the true.

This 2006 book is an innovative study of warrior asceticism in India from the 1500s to the present.

Conrad Leyser examines the formation of the Christian ascetic tradition in the western Roman Empire during the period of the barbarian invasions, c.400-600. In an aggressively competitive political context, one of the most articulate claims to power was made, paradoxically, by men who had renounced 'the world', committing themselves to a life of spiritual discipline in the hope of gaining entry to an otherworldly kingdom. Often dismissed as mere fanaticism or open hypocrisy, the language of ascetic authority, Conrad Leyser shows, was both carefully honed and well understood in the late Roman and early medieval Mediterranean. Dr Leyser charts the development of this new moral rhetoric by abbots, teachers, and bishops from the time of Augustine of Hippo to that of St Benedict and Gregory the Great.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1916 edition. Excerpt: ... CHAPTER VI Philosophical Asceticism In the preceding chapter it was seen how, beginning in the last century before Christ, large numbers of people began to give themselves over to all sorts of ascetic practices; from the opening of tbis century until the end of the pagan world, such practices became ever more popular. The persons who did such things, however, did not do them from strictly religious motives, but rather from ethical ones: the asceticism which has been described was a distinctly ethical asceticism. Two different sorts of asceticism have been found in the Roman Empire, then, one religious and largely oriental, the other ethical, and more distinctly Greek--though it too was influenced by oriental forceT. _ 5ut there was a third sort as well, which must be described before the present study will be complete. In general, the persons whose activities were described in the last chapter were not very philosophic persons; they were not the sort who would think things through and formulate a reasoned exposition of the grounds for their conduct; they were content to invoke a few general conceptions and let it go at that. But at the same time there were other persons, likewise interested in asceticism, who were more deep-thinking. These latter were profoundly influenced by the more popular asceticism which they saw about them, and which was undoubtedly the determining cause of their own, but owing to their character, they could not rest content until they had worked out a rationale of the whole thing. These more philosophic persons therefore formulated a philosophy of asceticism which stated in enduring terms the confusedly 104 i felt aspirations of the popular ascetics of their day. Not only do they serve to clarify this popular...

An apostolic lifestyle characterized by total material renunciation, homelessness, and begging was practiced by monks throughout the Roman Empire in the fourth and fifth centuries. Such monks often served as spiritual advisors to urban aristocrats whose patronage gave them considerable authority and independence from episcopal control. This book is the first comprehensive study of this type of Christian poverty and the challenge it posed for episcopal authority and the promotion of monasticism in late antiquity. Focusing on devotional practices, Daniel Caner draws together diverse testimony from Egypt, Syria, Asia Minor, and elsewhere—including the Pseudo-Clementine Letters to Virgins, Augustine's On the Work of Monks, John Chrysostom's homilies, legal codes—to reveal gospel-inspired patterns of ascetic dependency and teaching from the third to the fifth centuries. Throughout, his point of departure is social and cultural history, especially the urban social history of the late Roman empire. He also introduces many charismatic individuals whose struggle to persist against church suppression of their chosen way of imitating Christ was fought with defiant conviction, and the book includes the first annotated English translation of the biography of Alexander Akoimetos (Alexander the Sleepless). Wandering, Begging Monks allows us to understand these fascinating figures of early Christianity in the full context of late Roman society.

Jainism is aside from Buddhism, the only surviving example of India`s ancient non-Vedic religious traditions celebrated for its systematic practice of non-violence and for the rigor of the asceticism it promotes. It sheds light on a little known religious tradition and demonstrates that divine absence.

Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian &"holy men&" has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the &"balmy late afternoon of Rome's classical empire,&" when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121&–180), who warned in his Meditations against &"display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence.&" The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus's Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by &"rehabilitating&" them into pillars of traditional values. Celsus's True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity