Public relations public relations
The concept of Wabi-Sabi
The Last transaction of the millennium
The
Guiness book of world records declares that the piece "All Wound
up", egg n°1999 was sold to Mr. Alban Maino, on December 31,
2000 at 11 hours, 59 minutes and 59 seconds …
It was officially the last economic transaction of the 21st Century.The
purchase price was symbolically 20.00 Euros.
"All Wound up" egg n°1999
Cloth covered wire, wooden pegs,
white stones, resin
See the official document (en Français!)
The First transaction of the millennium
One second later, on January 1st, 2001, another EGG was sold to Matice Maino at precisely, 0 hours, 0 minutes, and .01 seconds. This was officially the first economic transaction of the 21st century.
"Found
by the tracks" egg n°2000
Eggshell, lead, broken mirror, wire, nut, bottle cap, Miscellaneous metals, resin
See the official document (en Français!)
Time table issues
In
legal time the transfer of property occurred based on the Greenwich Meridian.
In local time, the transfer of property varied depending on the time table.
In philosophical and solar time the transfer occurred at the moment the
sun appeared on our planet.
It is up to the buyer and seller to decide according to their desire and
changing moods which time to use.
This document was officially notarised in Bourges, Cher, France by Maitre
Depond, Notary public in Mehun Sur Yevre.
Images with eggs
l'oeuf philosophique - Michael Majer - Scrutinium Chymicam Francfort -
1687
The Cosmic Egg,
(from
the goose Hamsa, India, which is spirit and divine breath), will split
in two to give birth to sky and earth : The Androgyn polarisation.
création du cosmos © et D.R
jjjjjjjj
On & Off & la Place l'Oeuf à Montpellier, France
Red Basket Water
& Stones..
The concept of Wabi sabi
"Wabi-Sabi is a beauty of things imperfect, impermanent, and incomplete.
It is a beauty of things modest and humble.
It is a beauty of things unconventional" Leonard Koren.
The
terms WABI and SABI are inherent in the concept of SHIBUI and help us
to understand its parameters. They are two aspects of observed nature.
In the West we have tended to analyze the arts in scientific terms and
according to design principles, while in the East the tendency has been
to evaluate the arts in terms of emotional reaction in aiding us in our
awareness to our surroundings. If we were to analyze the approach to the
arts from the standpoint of University divisions, it would be the Sciences
in the West vs. the Humanists in the East.
Wabi and Sabi are two aspects of one reality, both of which are necessary
for enlightenment of the entire concept. It may be that a certain time
concept is involved, in that all human things may start out Wabi and through
time and attrition end up as Sabi. In the West, evaluation of the world
of things is man-centered while in the East it is nature-centered.
The definition of Wabi is inexact and a difficult one for English speakers.
In fact it is not easy for the Japanese because it is not to be found
in the DAIJITEN (great dictionary of the Japanese language), at least
not in the sense of its Zen meanings. We must therefore interpret it from
a usage standpoint and as an aspect of SHIBUI.
As such it seems to have its own recognizable characteristics relating
to things that are humble, healthy, normal - things as they should be
but with a recognition of perfection in human achievement.
There is also, and even in the DAIJITEN definition, an inherent sense
of sadness and oblivion in the concept of WABI. It seems to stem from
the idea that in the bloom of time comes the first embrace of oblivion-
hence the sad aspect of Wabi. This theme occurs throughout Chinese and
Japanese culture as an observation of such things as the beauty of fallen
flower petals on raked sand or other poignant reminders of the fleeting
nature of this life. All of this seems to come as a reminder of the perfection
which lies beyond human attainment. We are reminded of this by Solomon
when he says consider the lilies of the field, how they grow; they toil
not, neither do they spin. Even Solomon in all his glory was not arrayed
like one of these.
o Wabi helps us to see through and beyond the dehumanizing climate of technological society.
o Wabi's role in achieving a state of mental equilibrium (a form of enlightenment) in the intensely technological, highly urbanized society of the late 20th century
o These concepts are eternal and universal as opposed to the endlessly accelerating change and complications confronting us today.
o We realize ever more cogently that we are being drained and deprived of something that is not replaceable.
o Wabi, therefore, is elegant because of its philosophy of understatement - less is better.
Elegance, since the rococo period in the West, has often been associated
in the average person's mind with high levels of decoration, often the
result of a philosophy of more is better. The Wabi concept is the exact
opposite.
The NIWA brings us into full personal relationship with the nature which
has receded or vanished from our day-to-day vision in a technological
age.
(c) 1996 Japanese
Friendship Garden, San Diego, all rights reserved
For further information regarding the concept of Wabi Sabi we encourage
you to read Leonard Koren's book : Wabi-Sabi: for Artists, Designers,
Poets & Philosophers.An extended illustrated
essay that shows how the quintessential Japanese aesthetic of imperfect
and impermanent beauty can be considered a prototypical "complete" aesthetic
system, nature-based and "soft" in contrast to the "hard" digital value
system of the computerized 1990s.
Wabi-sabi is a beauty of things imperfect, impermanent, and incomplete. It is a beauty of things modest and humble. It is a beauty of things unconventional. The immediate catalyst for this book was a widely publicized tea event in Japan. The Japanese aesthetic of wabi-sabi has long been associated with the tea ceremony, and this event promised to be a profound wabi-sabi experience. Hiroshi Teshigahara, the hereditary iemoto (grand master) of the Sogetsu school of flower arranging, had commissioned three of Japan's most famous and fashionable architects to design and build their conceptions of ceremonial tea-drinking environments. Teshigahara in addition would provide a fourth design. After a three-plus-hour train and bus ride from my office in Tokyo, I arrived at the event site, the grounds of an old imperial summer residence. To my dismay I found a celebration of gorgeousness, grandeur, and elegant play, but hardly a trace of wabi-sabi. One slick tea hut, ostensibly made of paper, looked and smelled like a big white plastic umbrella. Adjacent was a structure made of glass, steel, and wood that had all the intimacy of a highrise office building. The one tea house that approached the wabi-sabi qualities I had anticipated, upon closer inspection, was fussed up with gratuitous post- modern appendages. It suddenly dawned on me that wabi-sabi, once the preeminent high-culture Japanese aesthetic and the acknowledged centerpiece of tea, was becoming-had become?-an endangered species. Admittedly, the beauty of wabi-sabi is not to everyone's liking. But I believe it is in everyone's interest to prevent wabi-sabi from disappearing altogether. Diversity of the cultural ecology is a desirable state of affairs, especially in opposition to the accelerating trend toward the uniform digitalization of all sensory experience, wherein an electronic "reader" stands between experience and observation, and all manifestation is encoded identically. In Japan, however, unlike Europe and to a lesser extent America, precious little material culture has been saved. So in Japan, saving a universe of beauty from extinction means, at this late date, not merely preserving particular objects or buildings, but keeping a fragile aesthetic ideology alive in any form of expression available. Since wabi-sabi is not easily reducible to formulas or catch phrases without destroying its essence, saving it becomes a daunting task indeed. – from the Introduction to Wabi-Sabi: for Artists, Designers, Poets, & Philosophers by Leonard Koren (© 1995 Leonard Koren) - Order the book -
Facts on Eggs
.
The five major egg producers of the world : China, USA, Japan,Russia &
India
. Production of eggs in India (18 Million Tons) is four time US Production.
. In the year 2000 the world consumption of eggs : 50 Millions tons
. In the world there are 4,650 millions chicken.
. In between the industrialised countries, 3 of them who have major egg
consumptiom (Japan, . France & Spain) also have the smallest mortality
index from Miocarde Infarctus.
Depuis l'antiquité, les découvertes
dans les pyramides égyptiennes et à Ur l'attestent, et sur
toute la terre, l'oeuf est considéré comme le symbole de
la vie cachée, enfouie, enfermée dans quelque chose d'inerte
bien que fragile, vie qui surgit un jour; l'oeuf = le caillou fertile;
l'oeuf = la vie animale chaude, palpitante, au coeur du règne minéral
froid; l'oeuf = un coeur qui bat dans une enveloppe de pierre, l'oeuf
= une promesse de vie.
Pour que le poussin puisse vivre, il doit casser sa coquille, à
ce moment-là, cassé, détruit, l'oeuf n'existe plus
mais le poussin est vivant, il accède à une nouvelle forme
de vie, il vit autrement. Par analogie, nous pouvons dire que Jésus
est passé par la mort, enfermé dans un tombeau; la pierre
roulée il a vaincu cet enfermement, ressuscité, il vit autrement,
plus rien, plus aucune barrière ne peut le séparer de chaque
croyant.
L'oeuf a une place importante sur la table du séder (Cf. Document: Approche de la Pâque Juive). Cet oeuf dur, noirci sur une face, a pour fonction de rappeler la désolation, la dureté de l'esclavage; cet oeuf sur le séder rappelle aussi le sacrifice au Temple de Jérusalem, l'agneau qu'on ne peut plus offrir parce que le Temple a été détruit. Ainsi, dans le symbolisme juif, l'oeuf, dur, a généralement une valeur de deuil, c'est quelque chose qui n'a pas encore la vie, c'est une vie avortée.
Dans son sens symbolique chrétien, l'oeuf
a été très présent dans l'Eglise depuis très
longtemps. Même s'il n'y a pas de base liturgique particulière,
les Eglises Orthodoxes Russe, Grecque, Roumaine, en tous cas, connaissent
une tradition qui remonte au Haut-Moyen-Age, d'une bénédiction
et d'une distribution d'oeufs teints au début ou à la fin
de la grande célébration pascale.
Quelques personnes chargées de le faire pour toute la communauté,
ou chaque famille, apportent des oeufs teints en rouge, couleur symbolique
de la Résurrection (avec le blanc), les déposent dans une
grande corbeille préparée et décorée à
cet effet, placée au centre de l'église avant le début
de la liturgie; la corbeille restera là jusqu'à la fin.
Le prêtre prononce les prières de reconnaissance pour tous
les bienfaits de Dieu, bénit les oeufs et les distribue à
chaque personne présente. Dans l'Eglise Roumaine, en arrivant à
l'église, les gens se saluent en toquant un oeuf en disant la salutation
pascale "Christ est ressuscité" à laquelle on
répond "il est vraiment ressuscité". Dans certains
lieux cette tradition se place en fin de liturgie, dans d'autres encore,
les gens repartent à la maison avec leur oeuf rouge intact.
L'oeuf est aussi le symbole de la joie de Pâques jaillissant à la fin du Carême, après les larmes de Vendredi-Saint. En effet, depuis que le Carême est entré dans les traditions de l'Eglise (première mention dans le canon 5 des actes du Concile de Nicée en 325), les catéchumènes qui se préparaient à recevoir le baptême le jour ou plutôt la nuit de Pâques devaient observer le jeûne pendant les 40 jours qui le précédaient. Vers le VIème siècle, toute la communauté a été invitée à respecter ce jeûne de 40 jours en mémorial des 40 jours de Jésus au désert. Parmi les aliments strictement interdits pendant cette période, l'oeuf figure en haut de liste pour des raisons évidentes. Mais comme les poules continuaient à pondre, on les faisait cuire durs pour les conserver et on ne les ressortait que pour Pâques. Et c'est avec le premier oeuf toqué en se saluant avec la salutation pascale qu'on rompait le jeûne pour entrer dans la joie. C'est cette tradition qui perdure jusqu'à aujourd'hui.
Un peu partout dans le monde chrétien, on s'offre des oeufs de Pâques, comme une salutation, pour se souhaiter une longue vie habitée par la joie du Ressuscité.
Our links…From there, explore the world of eggs…
OVOSITE
http://hypermedia.univ-paris8.fr/ovosite/OEUF/frs-oeuf.htm
****
A multicultural approach of the worlds of Egg….(French only)
Incredible
Edible Egg World Wide Web Site
http://www.aeb.org ***
Here, egg lovers will find egg recipes, answers to FAQ's (Frequently Asked
Questions), egg facts, egg nutrition information, and egg industry information.
Instituto
de Estudios del Huevo **
http://www.institutohuevo.com
The Spanish Egg Studies Institute (Spanish Only)
La conception de l'Œuf
à travers les mythes ***
http://ficus.plusloin.org/oeuf/oeuf-mac.htm
La
poésie de la lune et des etoiles***
http://www.lunetoil.net