As a philosophy, kintsugi can be seen to have similarities to the Japanese philosophy of wabi-sabi, an embracing of the flawed or imperfect. Japanese aesthetics values marks of wear by the use of an object. This can be seen as a rationale for keeping an object around even after it has broken and as a justification of kintsugi itself, highlighting the cracks and repairs as simply an event in the life of an object rather than allowing its service to end at the time of its damage or breakage.
Kintsugi became closely associated with ceramic vessels used for chanoyu (Japanese tea ceremony). One theory is that kintsugi may have originated when Japanese shōgun Ashikaga Yoshimasa sent a damaged Chinese tea bowl back to China for repairs in the late 15th century. When it was returned, repaired with ugly metal staples, it may have prompted Japanese craftsmen to look for a more aesthetic means of repair. Collectors became so enamored of the new art that some were accused of deliberately smashing valuable pottery so it could be repaired with the gold seams of kintsugi.
Not only is there no attempt to hide the damage, but the repair is literally illuminated… a kind of physical expression of the spirit of mushin….Mushin is often literally translated as “no mind,” but carries connotations of fully existing within the moment, of non-attachment, of equanimity amid changing conditions. …The vicissitudes of existence over time, to which all humans are susceptible, could not be clearer than in the breaks, the knocks, and the shattering to which ceramic ware too is subject. This poignancy or aesthetic of existence has been known in Japan as mono no aware, a compassionate sensitivity, or perhaps identification with, [things] outside oneself. — Christy Bartlett, Flickwerk: The Aesthetics of Mended Japanese Ceramics
-Courtesy of Wikipedia
I will be creating a new series of art in tandem with the book, the purpose of which will be to honor that which is broken within me, and I will call it –
Until next time …