Leonard Koren - Wabi-Sabi_ for Artists, Designers, Poets & Philosophers-Stone Bridge Press (1994)

wabi sabi could even be called the "Zen of things", as it exemplifies many of Zen's core spiritual-philosophical tenets (p. 16)

those who know don't say; those who say don't know

a clear, expository definition of wabi-sabi has, for all intents and purposes, been studiously avoided.

Some Japanese critics feel that wabi-sabi needs to maintain its mysterious and elusive-hard to define-qualities because ineffability is part of its specialness. Wabi-sabi is, they believe, a teleological benchmark -an end in itself- that can never be fully realized. From this vantage point, missing or indefinable knowledge is simply another aspect of wabi-sabi's inherent "incompleteness" (p. 17)

reason is almost always subordinate to perception (p. 18)

wabi sabi can in its fullest expression be a way of life (p. 21)

Around this time in secular society, tea had become an elite pastime indulged in, in no small part, because of the prestige associated with ownership of elegant foreign-made tea-related objetcs (p. 32)

Truth comes from the observation of nature (p. 46) checar la nota correspondiente en la página 43 del pdf (nota 20)

2. all things are imperfect (...) all things are incomplete (...) (p. 49)

wabi-sabi is about the minor and the hidden, the tentave and the ephemeral: things so subtle and evanescent they are invisible to vulgar eyes (p. 50)

Wabi-sabi is ambivalent about separating beauty from non-beauty or ugliness. (...) Wabi-sabi suggest that beauty is a dynamic event that occurs between you and something else. Beauty can spontaneously occur at any moment given the proper circumstances, context or point of view. (p. 51)

Wabi-sabi is an aesthetic appreciation of the evanescence of life (p. 54)

Wabi-sabi is exactly about the delicate balance between the pleasure we get from things and the pleasure we get from freedom from things. (p. 59)