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〃Thinking often on these things； the use of hats and garments
dyed with a dye hurtful to them； and wearing more clothes in
summer than are useful； grew more uneasy to me； believing them to
be customs which have not their foundation in pure wisdom。 The
apprehension of being singular from my beloved friends was a
strait upon me； and thus I continued in the use of some things；
contrary to my judgment； about nine months。 Then I thought of
getting a hat the natural color of the fur； but the apprehension
of being looked upon as one affecting singularity felt uneasy to
me。 On this account I was under close exercise of mind in the
time of our general spring meeting in 1762； greatly desiring to
be rightly directed； when； being deeply bowed in spirit before
the Lord； I was made willing to submit to what I apprehended was
required of me； and when I returned home； got a hat of the
natural color of the fur。
〃In attending meetings； this singularity was a trial to me； and
more especially at this time； as white hats were used by some who
were fond of following the changeable modes of dress； and as some
friends； who knew not from what motives I wore it； grew shy of
me； I felt my way for a time shut up in the exercise of the
ministry。 Some friends were apprehensive that my wearing such a
hat savored of an affected singularity： those who spoke with me
in a friendly way； I generally informed in a few words； that I
believed my wearing it was not in my own will。〃
When the craving for moral consistency and purity is developed to
this degree； the subject may well find the outer world too full
of shocks to dwell in； and can unify his life and keep his soul
unspotted only by withdrawing from it。 That law which impels the
artist to achieve harmony in his composition by simply dropping
out whatever jars； or suggests a discord； rules also in the
spiritual life。 To omit； says Stevenson； is the one art in
literature： 〃If I knew how to omit； I should ask no other
knowledge。〃 And life； when full of disorder and slackness and
vague superfluity； can no more have what we call character than
literature can have it under similar conditions。 So monasteries
and communities of sympathetic devotees open their doors； and in
their changeless order； characterized by omissions quite as much
as constituted of actions； the holy…minded person finds that
inner smoothness and cleanness which it is torture to him to feel
violated at every turn by the discordancy and brutality of
secular existence。
That the scrupulosity of purity may be carried to a fantastic
extreme must be admitted。 In this it resembles Asceticism； to
which further symptom of saintliness we had better turn next。
The adjective 〃ascetic〃 is applied to conduct originating on
diverse psychological levels； which I might as well begin by
distinguishing from one another。
1。 Asceticism may be a mere expression of organic hardihood；
disgusted with too much ease。
2。 Temperance in meat and drink； simplicity of apparel；
chastity； and non…pampering of the body generally； may be fruits
of the love of purity； shocked by whatever savors of the sensual。
3。 They may also be fruits of love； that is； they may appeal to
the subject in the light of sacrifices which he is happy in
making to the Deity whom he acknowledges。
4。 Again； ascetic mortifications and torments may be due to
pessimistic feelings about the self； combined with theological
beliefs concerning expiation。 The devotee may feel that he is
buying himself free； or escaping worse sufferings hereafter； by
doing penance now。
5。 In psychopathic persons； mortifications may be entered on
irrationally； by a sort of obsession or fixed idea which comes as
a challenge and must be worked off； because only thus does the
subject get his interior consciousness feeling right again。
6。 Finally； ascetic exercises may in rarer instances be prompted
by genuine perversions of the bodily sensibility； in consequence
of which normally pain…giving stimuli are actually felt as
pleasures。
I will try to give an instance under each of these heads in turn；
but it is not easy to get them pure； for in cases pronounced
enough to be immediately classed as ascetic； several of the
assigned motives usually work together。 Moreover； before citing
any examples at all； I must invite you to some general
psychological considerations which apply to all of them alike。
A strange moral transformation has within the past century swept
over our Western world。 We no longer think that we are called on
to face physical pain with equanimity。 It is not expected of a
man that he should either endure it or inflict much of it； and to
listen to the recital of cases of it makes our flesh creep
morally as well as physically。 The way in which our ancestors
looked upon pain as an eternal ingredient of the world's order；
and both caused and suffered it as a matter…of…course portion of
their day's work； fills us with amazement。 We wonder that any
human beings could have been so callous。 The result of this
historic alteration is that even in the Mother Church herself；
where ascetic discipline has such a fixed traditional prestige as
a factor of merit； it has largely come into desuetude； if not
discredit。 A believer who flagellates or 〃macerates〃 himself
today arouses more wonder and fear than emulation。 Many Catholic
writers who admit that the times have changed in this respect do
so resignedly； and even add that perhaps it is as well not to
waste feelings in regretting the matter； for to return to the
heroic corporeal discipline of ancient days might be an
extravagance。
Where to seek the easy and the pleasant seems instinctive
and instinctive it appears to be in man； any deliberate
tendency to pursue the hard and painful as such and for their own
sakes might well strike one as purely abnormal。 Nevertheless； in
moderate degrees it is natural and even usual to human nature to
court the arduous。 It is only the extreme manifestations of the
tendency that can be regarded as a paradox。
The psychological reasons for this lie near the surface。 When we
drop abstractions and take what we call our will in the act； we
see that it is a very complex function。 It involves both
stimulations and inhibitions； it follows generalized habits； it
is escorted by reflective criticisms； and it leaves a good or a
bad taste of itself behind； according to the manner of the
performance。