Kalmar Asalin

THE

WORD

JUNE, 1906.


Copyright, 1906, da HW PERCIVAL.

MUTANE DA ABUWA.

A taron wasu maraice da suka gabata an tambayi tambaya: Shin Theosophist ne mai cin ganyayyaki ko mai cin nama?

Mai ilimin tauhidi na iya zama mai cin nama ko mai cin ganyayyaki, amma cin ganyayyaki ko cin nama ba zai sanya mutum ya zama mai ilimin tauhidi ba. Abin takaici, mutane da yawa suna tsammanin cewa sine qua wadanda ba don rayuwa ta ruhaniya shine cin ganyayyaki ba, yayin da irin wannan furucin ya sabawa koyarwar masu koyar da ruhaniya na gaskiya. “Ba abin da ke shiga cikin bakin ke ƙazantar da mutum ba, amma abin da ke fita daga baki, wannan ke ƙazantar da mutum,” in ji Yesu. (Matt.xvii.)

'Kada ku yi imani cewa zaune a cikin dazuzzuka masu duhu, cikin keɓewa ba tare da mutane ba; kada ka gaskata wannan rayuwa akan tushen da tsirrai. . . . Ya ku masu bautar Allah, wannan zai kai ku ga burin samun 'yanci na ƙarshe, ”in ji Muryar Silence. Mai ilimin tauhidi yakamata yayi amfani da mafi kyawun hukuncinsa kuma koyaushe ana sarrafa shi ta hanyar hankali a cikin kula da lafiyar jikinsa da lafiyar kwakwalwa. Dangane da batun abinci tambaya ta farko da yakamata ya yiwa kansa ita ce "Wane abinci ne ya zama dole don in kiyaye jikina cikin koshin lafiya?" Lokacin da ya gano wannan ta hanyar gwaji to bari ya ɗauki wannan abincin wanda gogewarsa da lurarsa ke nuna masa ya fi dacewa da buƙatunsa na jiki da tunani. Sannan zai kasance cikin kokwanto kan irin abincin da zai ci, amma tabbas ba zai yi magana ko tunanin cin nama ko kayan lambu a matsayin cancantar masanin tauhidi ba.

 

Yaya mai yiwuwa masanin kimiyya zai iya daukar kansa masanin kimiyya kuma har yanzu yana ci naman lokacin da muka san cewa sha'awar dabba an sauya shi daga jikin dabba zuwa ga jikin wanda ya ci shi?

A real theosophist never claims to be a theosophist. There are many members of the Theosophical Society but very few real theosophists; because a theosophist is, as the name implies, one who has attained to divine wisdom; one who has united with his God. When we speak of a real theosophist, we must mean one having divine wisdom. Generally, though not accurately, speaking, however, a theosophist is a member of the Theosophical Society. The one who says he knows the desires of the animal to be transferred to the body of one who eats it proves by his statement that he does not know. The flesh of the animal is the most highly developed and concentrated form of life which may be ordinarily used as food. This represents desire, certainly, but the desire of the animal in its natural state is much less baneful than desire in the human being. Desire in itself is not bad, but only becomes bad when an evilly disposed mind unites with it. It is not the desire itself which is bad, but the evil purposes to which it is put by the mind and to which it may induce the mind, but to say the desire of the animal as an entity is transferred to the human body is an incorrect statement. The entity called the kama rupa, or desire-body, which actuates the body of the animal, is in no way connected with the meat of that animal after death. The desire of the animal lives in the blood of the animal. When the animal is killed, the desire-body passes out of its physical body with the life blood, leaving the flesh, made up of the cells, as the concentrated form of life which has been worked up by that animal from the vegetable kingdom. The meat eater would have quite as much right to say, and be more reasonable if he did say, that the vegetarian was poisoning himself with prussic acid by eating lettuce or any of the other poisons which abound in vegetables, than the vegetarian could truly and correctly say that the meat eater was eating and absorbing the desires of the animals.

 

Shin ba gaskiya ba ne cewa yogis na Indiya, da kuma mazajen Allah, suna rayuwa a kan kayan lambu, kuma idan haka ne, ya kamata ba wadanda za su ci gaba da guji nama ba kuma su zauna a kan kayan lambu?

Gaskiya ne, cewa yawancin yogis ba sa cin nama, ko kuma waɗanda ke da wadatuwa ta ruhaniya, kuma waɗanda galibi suna rayuwa ba tare da maza ba, amma ba a bin hakan saboda sun yi, duk sauran mutane ne su guji nama. Wadannan mutanen basu da wadatuwa ta ruhaniya saboda suna rayuwa akan kayan lambu, amma suna cin kayan lambu domin suna iya yin hakan ba tare da karfin nama ba. Hakanan ya kamata mu tuna cewa waɗanda suka kai sun bambanta da waɗanda ke ƙoƙarin fara kaiwa, kuma abincin ɗayan ba zai iya cin abincin ɗayan ba saboda kowane ɓangaren jiki yana buƙatar abincin da ya fi buƙata a gare shi don kula da lafiya. Abin tausayi ne yayin da yake abin mamakin ganin yadda aka hango lokacin da ya dace da wanda ya fahimta zai iya ɗauka cewa yana iya kaiwa zuwa gare shi. Muna kama da yara waɗanda suke ganin abu mai nisa amma waɗanda suke jahilci su riski abin, ba da gafala daga tsaran tazara. Ya yi kyau ainun da ba zai yiwu masu neman jayayya ko allahntaka ba su yi koyi da halaye na Allah da hangen nesa na ruhaniya na maza maimakon su bijiro da mafi yawan halaye na zahiri da kayan duniya da tunaninsu ta hanyar yin hakan, su ma za su zama allahntaka . Ofaya daga cikin mahimmancin ci gaba na ruhaniya shine koyon abin da Carlyle ya kira "Lafiyar Madawwamiyar Al'amuran."

 

Menene amfanin cin kayan lambu ya shafi jikin mutum, idan aka kwatanta da cin nama?

Wannan ya dogara ne ta hanyar tsarin narkewa. Ana ci gaba narkewa a cikin bakin, ciki da hanjin hanji, yana taimakawa ta hancin hanta da hanji. Kayan lambu suna narkewa gabaɗaya a cikin hanji na hanji, yayin da ciki shine ainihin shine ƙwayar nama. Abincin da aka shiga cikin bakin yana da dandano da gauraya da yau, hakoran dake nuni da halayen jiki da ƙimar jikinsu game da kasancewar herbivorous ko carnivorous. Hakora sun nuna cewa mutum yana da kashi biyu bisa uku na kayan dabbobi da kaso-uku na uku, wanda ke nufin cewa yanayi ya ba shi kashi biyu bisa uku na yawan haƙoransa don cin nama da kashi ɗaya bisa uku na kayan lambu. A cikin lafiyayyen jiki wannan ya zama rabo daga abincinsa. A cikin yanayin lafiya amfani da iri ɗaya zuwa wariyar ɗayan zai haifar da rashin daidaituwa ga lafiyar. Kayan kayan lambu na musamman suna haifar da fermentation da yisti a cikin jiki, wanda ke kawo kowane irin cututtukan da ɗan adam yake gado. Da zaran an fara amfani da fermentation a ciki da hanjin to akwai yisti a cikin jini kuma hankalin zai dagule. Gas carbonic acid wanda aka haɓaka yana shafar zuciya, don haka yana aiki akan jijiyoyi don haifar da hare-hare na inna ko wasu cututtukan jijiyoyi da tsoka. Daga cikin alamomin da alamomin rashin cin ganyayyaki su ne rashin haushi, lassitude, ratsa jiki, yaduwa mara nauyi, bugun zuciya, karancin ci gaba da tunani da raunin hankali, rushewar lafiya, tsayayyar jiki, sanya ido a jiki. matsakaici. Cin nama yana wadatar da jiki da ƙarfin dabi'un da yake buƙata. Yana sanya jikin mutum ya zama mai ƙarfi, mai lafiya, dabba ta jiki, kuma yana haɓaka wannan jikin dabba a matsayin katangar bayan da hankalin mutum zai iya jure wa ɗab'in al'amuran mutum wanda ya gamu da shi kuma dole ne ya yi jayayya da shi a cikin kowane babban birni ko haɗuwar mutane. .

Aboki [HW Percival]