some metaphorical issues on the jahressuppe by walter meissl:
the yearssoup – a interventionist art project: we refer on joseph beuys’ extendet percep-tion of art as a social sculpture, that means, that no longer color, stone, or whatelse is the matter of ästhetic formulating, but social structurs of acting and reacting. the soup project works as associationmachine for understanding and humanitarianism. the structure of the yearssoup allows people to join and to increase the basic interpersonal behaviours. at the end there will be an output of beauty in the pure sense of this expression.
integration and dialogue: the soup is the oldest cooked (beside roasted dishes) and the most integrative dish we have. it may combine everything. every vegetable, meat, fish, her-bes, spices. etc. and it may be cooked with water, wine, milk, or juice. but the endless way of combinig different ingredients to a good and delicous taste, have to follow some rules. for making a good soup one have to mention knowledge about the ingredients, impartiality, re-spect, compassion and attention.
about ingredients: you have to know, from where they come, where they lived and where they were grown and increased, how they wanted to be treaten, how long they should be cooked and a lot more of other things. in a similar way, we should mention our friends, our neighbours, our guests and our foreigners. then we will know and understand the familiar and the strange.
about impartiality: impartiality is necassary to unfold our varity of tastes. usually our taste is bonded to a anaware conditoned tradition. to unfold our taste, we have to learn to be inpartial to new, unkown tastes. then we will be able not only to increase our taste, but also our rela-tions to unknown people.
about respect: it is completley impossible to make a delicious soup without respect! one have to have respect for the animals, the vegetables, the whole creature and of course respect for man. it is not possible to understand a good soup in its diversity and its richness without re-spect.
about compassion: in one sentence: I have to become the soup. to understand a good soup I have to be the soup. one must try to know the soup from inside, from there own point of view. it needs empathy. then it will undoubtedly get a fabulous taste.
about attention: the cook have to know what he or she is doing. otherwise the cook will miss the whole thing.
eating is information: the delution of the first soup in relation to the last one is 2,5 litre to 1.0e-214litre. a real unimaginable number. so one could say, that there’s nothing left from the first soup in the last one. but in free accordance to the homöopathic system we believe that information doesn’t get lost. so the last soup will comprehend the whole information of all cooked soups all over the year. in another sense, eating is in a strict sense of meaning con-crete information. here we refer to the famouse word of ludwig feuerbach, the german phi-losopher, who said, man is what he eats. the dishes we eat, give us the information, what our body have to know. and moreover our emotions and our thoughts are directly connected with the metabolism of our body, because the border between body, mind and soul is fluently and can’t be defined at all.
passing the soup is passing togetherness: the soup is not only passing the tastes from kitchen to kitchen it also passes the emotions, the thoughts and activity of the eaters. some-how everyone who is cooking and eating the soup will remember all the previous situations where the soup was cooked before. and this situations are usually situations combined with warmhearted emotions, hospitality, nice talks and laughing. the soup restores, it saturates and it delights everybody. the soup provokes togetherness. the soup is something that car-ries peace in it. the bowl and the spoon are the most peaceful eating tools. the first hold to-gether, the second bring the dish to your mouth without hurting anything in opposite to knife and fork.
continuity and dilution: the structure of the soupproject refers to a philosophical problem. it is the problem of identity and difference. by the continuity of passing the soup one might say, it is one long cooking process for one soup, that’s ready at the end of the year. it’s a big soupflow throughout the year. on the other hand, the rapid dilution allows you to say, that every day a new original and identical soup is cooked. this twofold way to look on the soup is the way, one have to look on everything, also on oneself. the characteristic of every individ-ual is its permanent changing and at the same time its denoted entity. this is meant by the famous word of the greek philosopher heraklit: «you can’t step into the same river twice.»