The Signs of God’s Existence?

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It seems that anything about our planet and galaxy is not just random and there is a specific design that can be best demonstrated by the fibonacci sequence. Seeing everything in the relation to this information, one can only be in wonder and awe as to that there must be a creator. The explanation of that the universe is random does not make any sense at all and how incredible the discovery of this mathematical sequence really is is best demonstrated in this video that I attached below.

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The origin of the Fibonacci sequence is traced back to  Indian mathematics, in connection with Sanskrit prosody. In the Sanskrit oral tradition, there was much emphasis on how long (L) syllables mix with the short (S), and counting the different patterns of L and S within a given fixed length results in the Fibonacci numbers; the number of patterns that are m short syllables long is the Fibonacci number Fm + 1.

Susantha Goonatilake writes that the development of the Fibonacci sequence “is attributed in part to Pingala (200 BC), later being associated with Virahanka (c. 700 AD), Gopāla (c. 1135), and Hemachandra (c. 1150)”. Parmanand Singh cites Pingala’s cryptic formula misrau cha(“the two are mixed”) and cites scholars who interpret it in context as saying that the cases for m beats (Fm+1) is obtained by adding a [S] toFm cases and [L] to the Fm−1 cases. He dates Pingala before 450 BC.[12]

However, the clearest exposition of the series arises in the work of Virahanka (c. 700 AD), whose own work is lost, but is available in a quotation by Gopala (c. 1135):

Variations of two earlier meters [is the variation]… For example, for [a meter of length] four, variations of meters of two [and] three being mixed, five happens. [works out examples 8, 13, 21]… In this way, the process should be followed in all mātrā-vṛttas [prosodic combinations].

The series is also discussed by Gopala (before 1135 AD) and by the Jain scholar Hemachandra (c. 1150).

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In the West, the Fibonacci sequence first appears in the book Liber Abaci (1202) by Leonardo of Pisa, known as Fibonacci. Fibonacci considers the growth of an idealized (biologically unrealistic) rabbit population, assuming that: a newly born pair of rabbits, one male, one female, are put in a field; rabbits are able to mate at the age of one month so that at the end of its second month a female can produce another pair of rabbits; rabbits never die and a mating pair always produces one new pair (one male, one female) every month from the second month on. The puzzle that Fibonacci posed was: how many pairs will there be in one year?

  • At the end of the first month, they mate, but there is still only 1 pair.
  • At the end of the second month the female produces a new pair, so now there are 2 pairs of rabbits in the field.
  • At the end of the third month, the original female produces a second pair, making 3 pairs in all in the field.
  • At the end of the fourth month, the original female has produced yet another new pair, the female born two months ago produces her first pair also, making 5 pairs.

At the end of the nth month, the number of pairs of rabbits is equal to the number of new pairs (which is the number of pairs in month n − 2) plus the number of pairs alive last month (n − 1). This is the nth Fibonacci number.

The name “Fibonacci sequence” was first used by the 19th-century number theorist Édouard Lucas.

If this is so then this also proves that everything in life, our planet, the universe has a design and by disturbing this very finely tuned design that seems to be dependent on the entire design structure beyond our comprehension as to how detailed this design is, would cause a huge impact.

I am talking about by trying to controle this from mans perspective of acting independent causing major changes to this very specific and delicate design would cause a real damage. It seems that it is so important to work with this incredible design, learn about it and aline with it in everything we develop and how we live as human beings.

I dont think it is important that you believe this is god or not but importnat is to see there is something behind everything that no Scientist has ever been able to explain and there is no need for this either.

What I am trying to surgest that this which is behind everything may be worth our consideration and as we are very much it perhaps relate to it in what ever form you feel is right for you.

The need to have modern Science explaining a complete interdependance of something that may be God or Miraculous beyond our explenational ability is one that is just blinding us to who we really are and that perhaps it is good for us to come back down to earth and ground ourself into the fact that we truly do not exist interdependently from anything and we can only do damage by acting as such.

My grandfather was a scientist and I love to learn, investigate, question and wonder however to have one man or scientist to discredit the incredible design of life itself stating it is just random and explain the life out of life itself may only be useful for his personal profile in history as stating this or that. The truth is as we grow and we never stop learning and even a man like Charles Darwin can look misinformed as time goes by and show there is no absolute understanding that has a final and definite end it seems.

Why to deny the magnificent wonder that always lies beneath any new information that we acquire about us, nature or our universe?

I want to show this example here below:

“We have the secret that connects all of the world’s technology together: Numbers. Numbers are reality. They are points, locations. They can define space and time. Even our DNA can be explained by math. Music is math. Everything about our universe can, ultimately, be explained by math.

Dark matter, known by many names, is thought to be the “God particle,” and Powell says he knows how to harness it.

His goal is to create a grassroots energy revolution, and then turn the technology over to the world … in an effort to save it.”

Presenter: Randy Powell, Sr. Researcher; Vortex-Based Mathematics Project


Mayan Agriculture and climate change

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Antonio Mendoza, of Mayan activist group Oxlajuj Ajpop:What does cause us a great deal of concern is how to bring people together in the effort to refocus our behavior with respect to nature, global warming, and the neoliberal policies that only extract oil and minerals and install large factories, posing a serious threat to humanity. … The idea [behind Mayan organizations in Guatemala coming together in 2012] is to come together in unity and solidarity and salvage the valuable Maya knowledge about nature and Mother Earth

This new stage is extremely important for reflection and analysis about human coexistence and nature.Modern Mayans speaking up for environmental protection and protection of Mother Earth, and against neoliberal trade policies and extractive industries, is just another example of a wider Central and South American movement with roots in indigenous cultures speaking up for a different vision of humanity’s relationship with the planet.At the World People’s Conference on Climate Change and the Rights of Mother Earth, held in Bolivia, the following rights for Mother Earth, for Pachamama, were agreed upon:

The right to life and to exist; the right to continue vital cycles and processes free from human alteration; the right to pure water and clean air; the right to balance; the right to not be polluted; and the right to not have cellular structure modified or genetically altered. Controversially, it will also enshrined the right of nature “to not be affected by mega-infrastructure and development projects that affect the balance of ecosystems and the local inhabitant communities.” (The Guardian)

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El Naranjo Vase, with a Ixim´che´ or Breadnut tree

Connection To the EarthWhat does it mean to have a spiritual connection to the land? For the Maya it means that they think about their natural environment in a certain way, they interact with nature in a certain way, and they engage in rituals that offer respect to the forces of nature. The Maya are one of many indigenous cultures around the world that engages in what is known as a nature-based religion.

Spiritual significance is found in all living things. The Maya revere each animal and plant. One tree – the ceiba or cottonwood tree – holds special significance as the Maya use it as a symbol of the power of nature. Symbolically, the branches hold up the sky and the roots keep the earth together. The copal tree is sacred as well, as it produces the resin and the bark that are burned in censers during spiritual ceremonies.

mayan compass The “four corners of the earth” or the earth’s cardinal points are also important to the Maya; they are even associated with specific colors. The colors of blue and green are also important as they signify the sky and the environment.The four corners are important when praying; for example, a man may look to or turn to all four corners as he prays in his milpa prior to planting his corn.
AgricultureThe Maya are sustained by their use of the land for agriculture. The land where their sustenance is cultivated begins right outside their front door and expands over a very broad area of their village. Herbs used in cooking are often grown in pots next to their homes. Orchards of oranges and fruit trees may be close to the residence or closer to farmland. Farmland begins outside the center of the village and may be as far away as a two-hour walk.

There are several types of farmland that involve different crops and cultivation methods. A milpa is a plantation that has been cut from the bush and burned before it is planted, a technique known as slash-and-burn. The fire releases nutrients back into the soil.

For the Maya, agriculture represents a cultural connection to the land as important as traditional languages, arts, and ceremonies. Key to that connection is corn.
The cultivation of corn is connected ecologically, socially, and spiritually to Mayan culture. Sacred spiritual rituals specifically concerning the burning of a milpa, selection and use of seeds, and the actual planting of the corn have existed since the time of the ancient Maya.
corn milpa
Corn milpa
There is also a cultural significance to the cacao (cocoa) bean. In ancient times cacao beans were used as currency. Today the drink made from the ground bean is served regularly during family and community gatherings. Finally, cacao trees are of such importance that they are passed from one generation to the next as part of a family’s inheritance.

Please go to:

Faced with global population growth, agriculture seeks the support of technology to meet the food demand. In contrast, in southeastern Mexico, the Mayan descendants practice ancestral rituals asking their gods to guarantes their harvest.

Here is a link to a very interesting article about Mayan Agriculture:

We have more power to help than we think.

Every penny we spend means something!

To be mindful of what we spend our money on can help save this world.

By choosing sustainable projects that are ethically focused, by investing and banking with company’s that are safe and not funding oil, war and other shortsighted activity that will lead to pollution  pain and death .

By choosing green energy as much as possible. By refusing to fund bad policys by informing ourselves will be a big step into helping our living planet.

Humanity is meant to Thrive


Permaculture: A Quiet Revolution — Pioneer Bill Mollison

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Two natural visionaries, Bill Mollison and Masanobu Fukuoka (pioneer of ‘natural farming’ in Japan), meet in the US in 1986.

Bruce Charles ‘Bill’ Mollison (born 1928 in Tasmania, Australia) is a researcher, author, scientist, teacher and naturalist. He is considered to be the ‘father of permaculture‘, an integrated system of design, co-developed with David Holmgren, that encompasses not only agriculture, horticulture, architecture and ecology, but also economic systems, land access strategies and legal systems for businesses and communities. In 1978, Mollison founded The Permaculture Institute in Tasmania.

Permaculture: A Quiet Revolution
— An Interview with Bill Mollison

By Scott London

Bill Mollison calls himself a field biologist and itinerant teacher. But it would be more accurate to describe him as an instigator. When he published Permaculture One in 1978, he launched an international land-use movement many regard as subversive, even revolutionary.

Permaculture — from permanent and agriculture — is an integrated design philosophy that encompasses gardening, architecture, horticulture, ecology, even money management and community design. The basic approach is to create sustainable systems that provide for their own needs and recycle their waste.

Bill Mollison
Bill Mollison

Mollison developed permaculture after spending decades in the rainforests and deserts of Australia studying ecosystems. He observed that plants naturally group themselves in mutually beneficial communities. He used this idea to develop a different approach to agriculture and community design, one that seeks to place the right elements together so they sustain and support each other.

Today his ideas have spread and taken root in almost every country on the globe. Permaculture is now being practiced in the rainforests of South America, in the Kalahari desert, in the arctic north of Scandinavia, and in communities all over North America. In New Mexico, for example, farmers have used permaculture to transform hard-packed dirt lots into lush gardens and tree orchards without using any heavy machinery. In Davis, California, one community uses bath and laundry water to flush toilets and irrigate gardens. In Toronto, a team of architects has created a design for an urban infill house that doesn’t tap into city water or sewage infrastructure and that costs only a few hundred dollars a year to operate.

While Mollison is still unknown to most Americans, he is a national icon down under. He has been named Australia’s “Man of the Year” and in 1981 he received the prestigious Right Livelihood Award, also known as the Alternative Nobel Prize, for his work developing and promoting permaculture.

I sat down with him to discuss his innovative design philosophy. We met over the course of two afternoons in Santa Barbara in conjunction with an intensive two-week course he teaches each year in Ojai. A short, round man with a white beard and a big smile, he is one of the most affable and good-natured people I’ve met. An inveterate raconteur, he seems to have a story — or a bad joke — for every occasion. His comments are often rounded out by a hearty and infectious laugh.

Scott London: A reviewer once described your teachings as “seditious.”

Bill Mollison: Yes, it was very perceptive. I teach self-reliance, the world’s most subversive practice. I teach people how to grow their own food, which is shockingly subversive. So, yes, it’s seditious. But it’s peaceful sedition.

London: When did you begin teaching permaculture?

Mollison: In the early 1970s, it dawned on me that no one had ever applied design to agriculture. When I realized it, the hairs went up on the back of my neck. It was so strange. We’d had agriculture for 7,000 years, and we’d been losing for 7,000 years — everything was turning into desert. So I wondered, can we build systems that obey ecological principles? We know what they are, we just never apply them. Ecologists never apply good ecology to their gardens. Architects never understand the transmission of heat in buildings. And physicists live in houses with demented energy systems. It’s curious that we never apply what we know to how we actually live.

London: It tells us something about our current environmental problems.

Mollison: It does. I remember the Club of Rome report in 1967 which said that the deterioration of the environment was inevitable due to population growth and overconsumption of resources. After reading that, I thought, “People are so stupid and so destructive — we can do nothing for them.” So I withdrew from society. I thought I would leave and just sit on a hill and watch it collapse.

The ethics are simple: care of the earth, care of people, and reinvestment in those ends.

It took me about three weeks before I realized that I had to get back and fight. [Laughs] You know, you have to get out in order to want to get back in.

London: Is that when the idea of permaculture was born?

Mollison: It actually goes back to 1959. I was in the Tasmanian rain forest studying the interaction between browsing marsupials and forest regeneration. We weren’t having a lot of success regenerating forests with a big marsupial population. So I created a simple system with 23 woody plant species, of which only four were dominant, and only two real browsing marsupials. It was a very flexible system based on the interactions of components, not types of species. It occurred to me one evening that we could build systems that worked better than that one.

That was a remarkable revelation. Ever so often in your life — perhaps once a decade — you have a revelation. If you are an aborigine, that defines your age. You only have a revelation once every age, no matter what your chronological age. If you’re lucky, you have three good revelations in a lifetime.

Because I was an educator, I realized that if I didn’t teach it, it wouldn’t go anywhere. So I started to develop design instructions based on passive knowledge and I wrote a book about it called Permaculture One. To my horror, everybody was interested in it. [Laughs] I got thousands of letters saying, “You’ve articulated something that I’ve had in my mind for years,” and “You’ve put something into my hands which I can use.”

London: Permaculture is based on scientific principles and research. But it seems to me that it also draws on traditional and indigenous folk wisdom.

Mollison: Well, if I go to an old Greek lady sitting in a vineyard and ask, “Why have you planted roses among your grapes?” she will say to me, “Because the rose is the doctor of the grape. If you don’t plant roses, the grapes get ill.” That doesn’t do me a lot of good. But if I can find out that the rose exudes a certain root chemical that is taken up by the grape root which in turn repels the white fly (which is the scientific way of saying the same thing), then I have something very useful.

Traditional knowledge is always of that nature. I know a Filipino man who always plants a chili and four beans in the same hole as the banana root. I asked him, “Why do you plant a chili with the banana?” And he said, “Don’t you know that you must always plant these things together.” Well, I worked out that the beans fix the nitrogen and the chili prevents beetles from attacking the banana root. And that works very well.

London: You have introduced permaculture in places that still rely on traditional farming practices. Have they been receptive to your ideas?

Mollison: I have a terribly tricky way of approaching indigenous tribal people. For example, I’ll go to the Central Desert, where everyone is half-starved, and say, “I wonder if I can help you.” And I’ll lie and say, “I don’t know how to do this?” And they say, “Oh, come on, we’ll make it work.” By the time it’s done, they have done it themselves.

I remember going back to a school we started in Zimbabwe. It’s green and surrounded by food. The temperature in the classroom is controlled. I asked them, “Who did this?” They said, “We did!” When people do it for themselves, they are proud of it.

London: For some people — particularly indigenous tribes — the notion that you can grow your own food is revolutionary.

Mollison: When you grow up in a world where you have a very minor effect on the land, you don’t think of creating resources for yourself. What falls on the ground you eat. And your numbers are governed by what falls on the ground. Permaculture allows you to think differently because you can grow everything that you need very easily.

For example, the bushmen of the Kalahari have a native bean called the morama bean. It is a perennial that grows underground and spreads out when it rains. They used to go out and collect it. But after they were pushed off their lands to make room for game and natural parks the morama bean was hard to find. I asked them, “Why don’t you plant them here?” They said, “Do you think we could?” So we planted the bean in their gardens. Up to that point, they never actually thought of planting something. It stunned them that they could actually do that.

The same thing happened with the mongongo tree which grows on the top of sand dunes. They had never actually moved the tree from one dune to another. But I went and cut a branch off the mother tree and stuck it in the sand. The thing started to sprout leaves and produce mongongo nuts. Now they grow the trees wherever they want.

London: You once described modern technological agriculture as a form of “witchcraft.”

Mollison: Well, it is a sort of witchcraft. Today we have more soil scientists than at any other time in history. If you plot the rise of soil scientists against the loss of soil, you see that the more of them you have, the more soil you lose.

I remember seeing soldiers returning from the War in 1947. They had these little steel canisters with a snap-off top. When they snapped the tops off, they sprayed DDT all over the room so you never saw any more flies or mosquitoes — or cats. [Laughs] After the war, they started to use those chemicals in agriculture. The gases used by the Nazis were now developed for agriculture. Tanks were made into plows. Part of the reason for the huge surge in artificial fertilizer was that the industry was geared up to produce nitrates for explosives. Then they suddenly discovered you could put it on your crops and get great results.

London: So the green revolution was a kind of war against the land, in a manner of speaking.

Mollison: That’s right. Governments still support this kind of agriculture to the tune of about $40 billion each year. None of that goes to supporting alternative systems like organic or soil-creating agriculture. Even China is adopting modern chemical agriculture now.

London: I remember the late economist Robert Theobald saying to me that if China decides to go the way of the West, the environmental ballgame is over.

Mollison: I overheard two “Eurocrats” in Vienna talking about the environment. One said, “How long do you think we’ve got?” The other said, “Ten years.” And the first one said, “You’re an optimist.” So I said to them, “If China begins to develop motor vehicles, we’ve got two years.”

London: What kind of overconsumption bothers you the most?

Mollison: I hate lawns. Subconsciously I think we all hate them because we’re their slaves. Imagine the millions of people who get on their lawn-mowers and ride around in circles every Saturday and Sunday.

They have all these new subdivisions in Australia which are between one and five acres. You see people coming home from work on Friday, getting on their little ride-on mowers, and mowing all weekend. On Monday morning you can drive through these areas and see all these mowers halfway across the five acres, waiting for the next Friday. Like idiots, we spend all our spare time driving these crazy machines, cutting grass which is only going to grow back again next week.

London: Permaculture teaches us how to use the minimum amount of energy needed to get a job done.

Mollison: That’s right. Every house should be over-producing its energy and selling to the grid. We have built entire villages that do that — where one or two buildings hold the solar panels for all sixty homes and sell the surplus to the grid. In seven years, you can pay off all your expenses and run free. They use this same idea in Denmark. Every village there has a windmill that can fuel up to 800 homes.

London: The same principle probably applies to human energy as well. I noticed that you discourage digging in gardens because it requires energy that can be better used for other things.

Mollison: Well, some people like digging. It’s a bit like having an exercise bike in your bedroom. But I prefer to leave it to the worms. They do a great job. I’ve created fantastic soil just from mulching.

London: Does permaculture apply to those of us who live in cities?

Mollison: Yes, there is a whole section in the manual about urban permaculture. When I first went to New York, I helped start a little herb-farm in the South Bronx. The land was very cheap there because there was no power, no water, no police, and there were tons of drugs. This little farm grew to supply eight percent of New York’s herbs. There are now 1,100 city farms in New York.

London: Short of starting a farm, what can we do to make our cities more sustainable?

Mollison: Catch the water off your roof. Grow your own food. Make your own energy. It’s insanely easy to do all that. It takes you less time to grow your food than to walk down to the supermarket to buy it. Ask any good organic gardener who mulches how much time he spends on his garden and he’ll say, “Oh, a few minutes every week.” By the time you have taken your car and driven to the supermarket, taken your foraging-trolley and collected your wild greens, and driven back home again, you’ve spent a good hour or two — plus you’ve spent a lot of money.

London: Even though permaculture is based on scientific principles, it seems to have a very strong philosophical or ethical dimension.

Mollison: There is an ethical dimension because I think science without ethics is sociopathology. To say, “I’ll apply what I know regardless of the outcome” is to take absolutely no responsibility for your actions. I don’t want to be associated with that sort of science.

London: What do you think you’ve started?

Mollison: Well, it’s a revolution. But it’s the sort of revolution that no one will notice. It might get a little shadier. Buildings might function better. You might have less money to earn because your food is all around you and you don’t have any energy costs. Giant amounts of money might be freed up in society so that we can provide for ourselves better.

So it’s a revolution. But permaculture is anti-political. There is no room for politicians or administrators or priests. And there are no laws either. The only ethics we obey are: care of the earth, care of people, and reinvestment in those ends.

This interview was adapted from the public radio series “Insight & Outlook.” It appeared in the Summer 2005 issue of Green Living magazine. It’s also available in a Chinese translation by Huck Lin.

My Hero Masanobu Fukuoka

“In my opinion, if 100% of the people were farming it would be ideal. If each person were given one quarter-acre, that is 1 1/4 acres to a family of five, that would be more than enough land to support the family for the whole year. If natural farming were practiced, a farmer would also have plenty of time for leisure and social activities within the village community. I think this is the most direct path toward making this country a happy, pleasant land.”

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“The ultimate goal of farming is not the growing of crops, but the cultivation and perfection of human beings.” —Masanobu Fukuoka

Masanobu Fukuoka is a farmer/philosopher who lives on the Island of Shikoku, in southern Japan. His farming technique requires no machines, no chemicals and very little weeding. He does not plow the soil or use prepared compost and yet the condition of the soil in his orchards and fields improve each year. His method creates no pollution and does not require fossil fuels. His method requires less labor than any other, yet the yields in his orchard and fields compare favorably with the most productive Japanese farms which use all the technical know-how of modern science.

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Natural farming is an ecological farming approach established by Masanobu Fukuoka (1913–2008), a Japanese farmer and philosopher who described his way of farming as 自然農法(shizen nōhō) in Japanese. It is also referred to as “the Fukuoka Method”, “the natural way of farming” or “do-nothing farming”. The title refers not to lack of labor, but to the avoidance of manufactured inputs and equipment. Natural farming can also be described as ecological farming and is related to fertility farming, organic farmingsustainable agricultureagroforestryecoagriculture and permaculture but should be distinguished from biodynamic agriculture.

The system exploits the complexity of living organisms that shape each particular ecosystem. Fukuoka saw farming not just as a means of producing food but as an aesthetic or spiritual approach to life, the ultimate goal of which was, “the cultivation and perfection of human beings”. He suggested that farmers could benefit from closely observing local conditions. Natural farming is a closed system, one that demands no inputs and mimics nature.

Fukuoka’s ideas challenged conventions that are core to modern agro-industries, instead promoting an environmental approach. Natural farming also differs from conventional organic farming, which Fukuoka considered to be another modern technique that disturbs nature.

Fukuoka claimed that his approach prevents water pollutionbiodiversity loss and soil erosion while still providing ample amounts of food.

“Modern research divides nature into tiny pieces and conducts tests that conform neither with natural law nor with practical experience. The results are arranged for the convenience of research, not according to the needs of the farmer.”
― Masanobu Fukuoka

He is increadably inspiring and clearly demonstrated that all the wisdom that surpasses any technology is learning from life and nature itself. By observing nature we find solutions to all our problems and become better human beings.

I just wanted to introduce Masanobu Fukuoka to anyone who does not know him and to encourage reading some books about his work to find out more about his wonderful work with nature.

Everything we do we do better with our harts and life/ nature as our teacher.

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“I do not particularly like the word ‘work.’ Human beings are the only animals who have to work, and I think that is the most ridiculous thing in the world. Other animals make their livings by living, but people work like crazy, thinking that they have to in order to stay alive. The bigger the job, the greater the challenge, the more wonderful they think it is. It would be good to give up that way of thinking and live an easy, comfortable life with plenty of free time. I think that the way animals live in the tropics, stepping outside in the morning and evening to see if there is something to eat, and taking a long nap in the afternoon, must be a wonderful life. For human beings, a life of such simplicity would be possible if one worked to produce directly his daily necessities. In such a life, work is not work as people generally think of it, but simply doing what needs to be done.”
― Masanobu FukuokaThe One-Straw Revolution

“Speaking biologically, fruit in a slightly shriveled state is holding its respiration and energy consumption down to the lowest possible level. It is like a person in meditation: his metabolism, respiration, and calorie consumption reach an extremely low level. Even if he fasts, the energy within the body will be conserved. In the same way, when mandarin oranges grow wrinkled, when fruit shrivels, when vegetables wilt, they are in the state that will preserve their food value for the longest possible time.”
― Masanobu FukuokaThe One-Straw Revolution

wikipedia and other

The love of the Producers

This is were my hart beats, in the land and the people of the land that everyday nurture and craft together with nature that is the miracle that enters the kitchen and with our humility and respect from the hart we work with the elements to create something to reflect the already accuring magic, to extent to the imagination of everyone who is willing but to listen, see, feel and experience.

This is my dream and this is my life. I love Mugaritz for me it is just so astonishing, meaningful and poetic.