NK Roerich
"Ovid da Horace, Cicero da Diogenes, Leonardo da Vinci da Newton, Byron, Shelley, Schopenhauer, da L. Tolstoy, I. Repin, St. Roerich - za ku iya lissafa wasu shahararrun mutane da suka kasance masu cin ganyayyaki." Don haka in ji culturologist Boris Ivanovich Snegirev (b. 1916), cikakken memba na Falsafa Society na Rasha Academy of Sciences, a 1996 a cikin wata hira a kan topic "Da'a na Gina Jiki" a cikin Patriot mujallar.
Idan wannan jerin ya ambaci "St. Roerich", wato, hoto da mai zanen wuri mai faɗi Svyatoslav Nikolaevich Roerich (an haife shi a shekara ta 1928), wanda ya rayu a Indiya tun 1904. Amma ba game da shi da cin ganyayyaki ba a nan gaba za a tattauna, amma game da mahaifinsa Nicholas Roerich, mai zane-zane, lyricist. da marubuci (1874-1947). Daga 1910 zuwa 1918 ya kasance shugaban kungiyar zane-zane "World of Art" kusa da alama. A 1918 ya yi hijira zuwa Finland, kuma a 1920 zuwa London. A can ya sadu da Rabindranath Tagore kuma ta hanyarsa ya san al'adun Indiya. Daga 1928 ya zauna a kwarin Kullu (gabashin Punjab), daga nan ya yi tafiya zuwa Tibet da sauran kasashen Asiya. Sanin Roerich da hikimar addinin Buddah ya bayyana a cikin litattafai masu yawa na abubuwan addini da na ɗabi'a. Bayan haka, sun kasance da haɗin kai a ƙarƙashin sunan "Living Ethics", da kuma matar Roerich, Elena Ivanovna (1879-1955), ta ba da gudummawa ga wannan - ita ce "budurwa, abokin tarayya da kuma wahayi." Tun 1930, Roerich Society ya wanzu a Jamus, kuma gidan tarihi na Nicholas Roerich yana aiki a New York.
A cikin ɗan taƙaitaccen tarihin rayuwar da aka rubuta a ranar 4 ga Agusta, 1944 kuma ya bayyana a cikin mujallar Mu Zamani a 1967, Roerich ya ba da shafuka biyu, musamman ga ɗan'uwan mai zane IE Repin, wanda za a tattauna a babi na gaba; A lokaci guda kuma, an ambaci salon salon cin ganyayyaki: “Kuma rayuwar maigidan ta kirkire-kirkire, ikonsa na yin aiki ba tare da gajiyawa ba, tafiyarsa zuwa ga Penates, cin ganyayyaki, rubuce-rubucensa - duk wannan sabon abu ne kuma babba, yana ba da haske. hoton babban mai zane."
NK Roerich, da alama, ana iya kiransa mai cin ganyayyaki kawai ta wata ma'ana. Idan kusan ya ke ciyar da abinci mai cin ganyayyaki kawai, wannan ya faru ne saboda imaninsa na addini. Shi, kamar matarsa, ya yi imani da sake reincarnation, kuma irin wannan imani an san shi ne dalilin da yasa mutane da yawa suka ƙi abinci na dabba. Amma mafi mahimmanci ga Roerich shine ra'ayin, wanda ya yadu a cikin wasu koyarwar esoteric, nau'o'in nau'o'in tsabta na abinci da kuma tasirin da karshen ke da shi a kan ci gaban tunanin mutum. Brotherhood (1937) ya ce (§ 21):
“Duk abincin da ke dauke da jini yana da illa ga kuzari da dabara. Idan dan Adam ya dena cin gawa, to za a iya hanzarta juyin halitta. Masu son nama sun yi ƙoƙari su cire jinin daga naman <…>. Amma ko da an cire jinin daga naman, ba za a iya samun cikakkiyar 'yantar da shi daga radiation na wani abu mai karfi ba. Hasken rana yana kawar da waɗannan fitilun zuwa wani ɗan lokaci, amma tarwatsa su a sararin samaniya ba ƙaramin lahani bane. Gwada gwaji a kusa da gidan yanka kuma za ku shaidi matsanancin hauka, ba ma ma'anar halittu suna shan jinin da ba a bayyana ba. Ba abin mamaki ba ana ɗaukar jini a matsayin abin ban mamaki. <...> Abin takaici, gwamnatoci ba su kula da lafiyar jama'a da yawa. Magungunan Jiha da tsafta suna cikin ƙaramin matakin; kulawar likita bai fi 'yan sanda girma ba. Babu wani sabon tunani da zai shiga waɗannan tsoffin cibiyoyi; kawai sun san yadda ake zalunci, ba don taimako ba. A kan hanyar ’yan uwantaka, kada a yi mayanka.
A cikin AUM (1936) mun karanta (§ 277):
Har ila yau, lokacin da na nuna kayan lambu, na kare jiki mai hankali daga jiƙa da jini. Asalin jini sosai yana ratsa jiki har ma da dabara. Jini ba shi da lafiya har ma a cikin matsanancin hali Muna barin nama busasshen rana. Hakanan yana yiwuwa a sami waɗannan sassan dabbobin da ake sarrafa sinadarin jini gaba ɗaya. Don haka, abincin kayan lambu kuma yana da mahimmanci ga rayuwa a cikin Duniya mara hankali.
“Idan na yi nuni ga abinci na kayan lambu, saboda ina so in kāre jiki mai hankali daga jini [watau jiki a matsayin mai ɗaukar rundunonin ruhaniya da ke da alaƙa da wannan hasken. -PB]. Emanation na jini ba a so a cikin abinci, kuma kawai a matsayin togiya Mun bar nama busasshen a rana). A wannan yanayin, mutum zai iya amfani da waɗancan sassan jikin dabbobi waɗanda a cikin su an canza abin da ke cikin jini sosai. Don haka, abinci mai shuka shima yana da mahimmanci ga rayuwa a cikin Duniyar dabara.”
Jini, kuna buƙatar sani, ruwan 'ya'yan itace ne na musamman. Ba tare da dalili ba ne Yahudawa da Islama, da kuma Cocin Orthodox, kuma ban da su, ƙungiyoyi daban-daban sun haramta amfani da shi a cikin abinci. Ko, kamar yadda, alal misali, Turgenev's Kasyan, sun jaddada tsarki-m yanayin jini.
Helena Roerich ta nakalto a cikin 1939 daga littafin Roerich da ba a buga ba The Aboveground: Amma duk da haka, akwai lokutan yunwa, sa'an nan kuma an yarda da busasshen nama da kyafaffen a matsayin matsananciyar ma'auni. Muna adawa da giya, haramun ne kamar magani, amma akwai lokuta na irin wannan wahala da ba za a iya jurewa ba cewa likita ba shi da wata hanya da ta wuce neman taimakonsu.
Kuma a halin yanzu a Rasha akwai har yanzu - ko: sake - akwai wata al'umma ta mabiyan Roerich ("Roerichs"); membobinta wani bangare suna rayuwa ne bisa ga cin ganyayyaki.
Gaskiyar cewa ga Roerich dalilai na kare dabbobi sun kasance masu yanke hukunci kawai, ya zama, a tsakanin sauran abubuwa, bayyananne daga wasiƙar da Helena Roerich ta rubuta a ranar 30 ga Maris, 1936 zuwa ga mai neman gaskiya mai shakka: “Ba a ba da shawarar abinci ga ganyayyaki ba. dalilai na jin daɗi, amma galibi saboda fa'idodin lafiyar sa. Wannan yana nufin duka lafiyar jiki da ta hankali.
Roerich ya ga haɗin kai na dukan abubuwa masu rai a fili - kuma ya bayyana shi a cikin waƙar "Kada ku kashe?", An rubuta a 1916, lokacin yakin.