NK Roerich
“U-Ovid noHorace, uCicero noDiogenes, uLeonardo da Vinci noNewton, uByron, uShelley, uSchopenhauer, kanye noL. Tolstoy, I. Repin, St. Roerich – ungabala abantu abaningi abadumile ababengadli imifino.” Washo kanjalo isazi samasiko u-Boris Ivanovich Snegirev (b. 1916), ilungu eligcwele le-Philosophical Society of the Russian Academy of Sciences, ngo-1996 lapho kuxoxwa ngesihloko esithi "Ethics of Nutrition" kumagazini we-Patriot.
Uma lolu hlu lukhuluma “ngeSt. Roerich ", okungukuthi, umdwebi wesithombe kanye nezwe uSvyatoslav Nikolaevich Roerich (owazalwa ngo-1928), owayehlala eNdiya kusukela ngo-1904. Kodwa hhayi ngaye kanye nokudla kwakhe kwemifino esikhathini esizayo kuzoxoxwa ngakho, kodwa ngoyise uNicholas Roerich, umdwebi, umculi wezingoma. kanye nombhali wezindaba (1874-1947). Kusukela ngo-1910 kuya ku-1918 wayengusihlalo wenhlangano yezobuciko "World of Art" eduze nezimpawu. Ngo-1918 wathuthela eFinland, kwathi ngo-1920 waya eLondon. Lapho wahlangana no-Rabindranath Tagore futhi ngaye wajwayelana nesiko laseNdiya. Kusukela ngo-1928 wayehlala eKullu Valley (empumalanga yePunjab), esuka lapho eya eTibet nakwamanye amazwe ase-Asia. Ukujwayelana kukaRoerich nokuhlakanipha kobuBuddha kwabonakala ezincwadini eziningi zokuqukethwe kwenkolo nokuziphatha. Kamuva, bahlanganiswa ngaphansi kwegama elijwayelekile elithi "Living Ethics", futhi unkosikazi kaRoerich, u-Elena Ivanovna (1879-1955), waba nesandla kulokhu - "wayeyintombi yakhe, umngane kanye nomgqugquzeli". Kusukela ngo-1930, i-Roerich Society isikhona eJalimane, futhi i-Nicholas Roerich Museum ibisebenza eNew York.
Embhalweni wempilo yakhe emfushane eyabhalwa ngo-August 4, 1944 futhi evela kumagazini i-Our Contemporary ngo-1967, u-Roerich unikeza amakhasi amabili, ikakhulukazi, kumdwebi wezithombe u-IE Repin, okuzoxoxwa ngakho esahlukweni esilandelayo; Ngesikhathi esifanayo, indlela yakhe yokuphila yemifino iyashiwo futhi: "Futhi impilo yokudala kakhulu yenkosi, ikhono lakhe lokusebenza ngokungakhathali, ukuhamba kwakhe ePenates, imifino yakhe, imibhalo yakhe - konke lokhu akujwayelekile futhi kukhulu, kunikeza ngokucacile. isithombe somculi osezingeni eliphezulu.”
U-NK Roerich, kubonakala sengathi, angabizwa kuphela ngemifino ngomqondo othile. Uma cishe ekhuthaza futhi eqhuba ukudla kwemifino kuphela, lokhu kungenxa yezinkolelo zakhe ezingokwenkolo. Yena, njengomkakhe, wayekholelwa ekuzalweni kabusha, futhi inkolelo enjalo yaziwa njengesizathu sokuba abantu abaningi benqabe ukudla kwezilwane. Kodwa okubaluleke nakakhulu kuRoerich kwakuwumbono, owawusakazeke kwezinye izimfundiso ze-esoteric, wezinga elihlukahlukene lokuhlanzeka kokudla kanye nomphumela wokugcina onawo ekukhuleni kwengqondo yomuntu. I-Brotherhood (1937) ithi (§ 21):
“Noma yikuphi ukudla okunegazi kuyingozi emandleni acashile. Ukube isintu besikugwema ukushwabadela ingcuba, khona-ke ukuziphendukela kwemvelo bekungashesha. Abathandi benyama bazamile ukukhipha igazi enyameni <…>. Kodwa ngisho noma igazi likhishwa enyameni, alikwazi ukukhululeka ngokuphelele emisebeni yento enamandla. Imisebe yelanga iqeda lokhu kukhishwa ngezinga elithile, kodwa ukuhlakazeka kwayo emkhathini kubangela umonakalo omkhulu. Zama ukuhlola eduze nendawo yokubulala futhi uzozibonela ukusangana okwedlulele, ingasaphathwa eyezidalwa ezimunca igazi elisobala. Akumangalisi ukuthi igazi libhekwa njengemfihlakalo. <...> Ngeshwa, ohulumeni abanaki kakhulu impilo yabantu. Imithi yombuso kanye nenhlanzeko kusezingeni eliphansi; ukugadwa kwezokwelapha akukho ngaphezu kwamaphoyisa. Awukho umcabango omusha ongena kulezi zikhungo eseziphelelwe yisikhathi; bayakwazi ukushushisa kuphela, hhayi ukusiza. Endleleni eya ebazalwaneni, makungabikho amadela.
Ku-AUM (1936) sifunda (§ 277):
Futhi, lapho ngibonisa ukudla kwemifino, ngivikela umzimba ocashile ekucwileni egazini. Ingqikithi yegazi igcwele kakhulu emzimbeni ngisho nasemzimbeni ocashile. Igazi alinampilo kangangokuthi ngisho nasezimweni ezimbi kakhulu Sivumela inyama yomiswe elangeni. Kungenzeka futhi ukuba lezo zingxenye zezilwane lapho into yegazi icutshungulwa ngokuphelele. Ngakho-ke, ukudla kwemifino nakho kubalulekile empilweni Emhlabeni Ocashile.
“Uma ngikhomba ukudla kwemifino, kungenxa yokuthi ngifuna ukuvikela umzimba ocashile egazini [okungukuthi umzimba njengomthwali wamandla omoya ahlangene nalokho kukhanya. -PB]. Ukuphuma kwegazi akuthandeki kakhulu ekudleni, futhi kuphela njengehlukile Sivumela inyama yomisiwe elangeni). Kulokhu, umuntu angasebenzisa lezo zingxenye zomzimba wezilwane lapho into yegazi iye yaguqulwa ngokuphelele. Ngakho, ukudla kwezitshalo nakho kubalulekile ekuphileni Ezweni Elicashile.”
Igazi, udinga ukwazi, ijusi ekhetheke kakhulu. Akukhona ngaphandle kwesizathu ukuthi amaJuda nama-Islam, futhi ngokwengxenye iSonto Lobu-Orthodox, futhi ngaphandle kwawo, amahlelo ahlukahlukene akwenqabela ukusetshenziswa kwawo ekudleni. Noma, njengesibonelo, uKasyan kaTurgenev, bagcizelela ubunjalo begazi obungcwele.
U-Helena Roerich wacashunwa ngo-1939 encwadini engashicilelwe ka-Roerich ethi The Aboveground: Kodwa noma kunjalo, kunezikhathi zendlala, bese inyama eyomisiwe nebhenywayo ivunyelwe njengesilinganiso esidlulele. Simelene kakhulu newayini, alikho emthethweni njengesidakamizwa, kodwa kunezimo zokuhlupheka okungabekezeleleki kangangokuthi udokotela akanayo enye indlela ngaphandle kokusebenzisa usizo lwabo.
Futhi esikhathini samanje eRussia kusekhona - noma: futhi - kukhona umphakathi wabalandeli bakaRoerich ("Roerichs"); amalungu awo ngokwengxenye aphila ngokudla imifino.
Iqiniso lokuthi ku-Roerich izisusa zokuvikela izilwane zaziwujuqu, phakathi kwezinye izinto, liba sobala encwadini eyabhalwa uHelena Roerich ngoMashi 30, 1936 eya kumfuni weqiniso ongabazayo: “Ukudla kwemifino akunconyelwe. izizathu zomzwelo, kodwa ikakhulukazi ngenxa yezinzuzo zayo ezinkulu zezempilo. Lokhu kubhekisela kukho kokubili impilo engokomzimba nengokwengqondo.
U-Roerich wabona ngokucacile ubunye bazo zonke izinto eziphilayo - futhi waveza enkondlweni ethi "Ungabulali?", Ebhalwe ngo-1916, phakathi nempi.