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Most of the Western thinkers of the rationalistic type accept this.
Modern psychologists assert that by denying or refusing the needs of the body such
as food and sex and suppressing emotions like attachment and love, people generally create
mental problems for themselves. Is there any substance in this?
No; the senses have not been given only to be starved or killed. Neither are they given for
being indulged in and fattened. In truth, the senses are not given for any earthly purpose
whatsoever. That is the highest view that the sages uphold for spiritual aspirants. The senses are
given for being utilized consciously and deliberately for the attainment of something altogether
above and beyond the farthest reach of the senses. To understand the right import and
significance of self-restraint, one must take a more comprehensive view of the question.
In the human being, these senses are given together with the superior, directive faculty of
intelligence with its aspects such as discrimination, selection, etc. The senses are to operate
under its wise supervision. The aim is not the ultimate denial of the senses, but the achievement
through restraint, of a pleasure a million fold greater than that achieved through gratification.
When one realizes this fact, he will understand, how, with the Yogic aspirant, this self-restraint is
not a matter of bitterness or reluctant, unwilling repression at all. Understood in its correct light,
it is a joyous, voluntary discipline undertaken for the acquisition of an infinitely greater and more
blissful experience. Does the angler ever grudge the loss of the worm cast for catching a big
fish?
Moreover, the rationale of asceticism is not rightly understood by most people. The ideal
of asceticism and penance is not based upon repression. Conservation and sublimation are the
principles underlying asceticism rightly practiced. The true ascetic withholds, diverts, canalizes
and finally transmutes his natural propensities. The untoward repercussions of forced repression
such as complex, neurosis, etc., have no place here. No doubt, modern psychologists are correct
in their view about repression, but one must know that it does not apply to religious asceticism,
wherein the process is sublimation and not just repression; and it must always be remembered
that asceticism is a part of Yoga which provides such a marvelous system of mental training and
culture that most effectively counteracts and wards off any possibility of neurotic complexes or
obsessions.
It is, however, true that asceticism is very much misunderstood by the majority of
persons, and unfortunately by the ascetics themselves, as a result of which we hardly come across
a real ascetic in the aspirant world.
Yoga recommends a proper utilization of the tremendous faculties of undissipated senses
for higher purposes of inner culture, social welfare, inventions, scientific progress, and finally,
intuition. The senses are to be sublimated through restraint applied through reason and
intelligent judgement. Their unlimited potentialities are to be harnessed for the greater good and
not allowed to be most shamelessly dissipated for a momentary pleasure, unintelligent and
animalistic. Viewed from this angle, the aspirant is asked not to starve and destroy the senses,
but really to strengthen them and utilize them for his good. Dissipation, on the contrary, actually
causes destruction of the senses.
The Greek ideal was enunciated as a general philosophy of life for the average humanity.
Asceticism, as understood by the sages, is a distinctive discipline specially incumbent upon that
class which would walk the spiritual way, the aspirant class dedicated to the goal of Selfrealization.
This class is vividly aware that the conception of “moderate enjoyment of life” is a
conception alone and is well-nigh impossible to put into actual practice. For, the very nature of
enjoyment is such that it tends to progressively increase in force each time the senses are
indulged in. The habit gets man in its grip and draws him down. This has been the uniform
experience of the sages. Therefore, at one stage or the other, a rigid religious self-control and
denial becomes imperative in the march to spiritual progress.
The rank materialist may not care for it, but the seeker does. The seeker is marked out for
a special achievement. You know how an ultra-modern acrobat, a ballet dancer or an expert
boxer willingly imposes a rigid regimen upon himself to keep perfectly trim and healthy for his
professional success. Mark the denials and restrictions during the training period of any serious
candidate trying for a championship in athletics! His keen zest and enthusiasm serve to keep his
mind in a high mood of inspiration and anticipation. What, then, should be the interest and
aspiration in true asceticism undertaken as a part of the training for an infinitely greater
achievement in the spiritual path?
From "May I answer that" by Swami Sivananda (1987-1963). More Informations on Swami Sivananda: on the Website of Divine Life Society, Photographs of Swami Sivananda, German Pages on Swami Sivananda