Three Overlooked Seeds at the Core of CSA Farms

December 26, 2014

Three seed ideas were among the many elements that underlie the actions of the first CSA farmers who in 1985-86 established new ways of farming in America. Those ways have emerged in subsequent seasons to yield as many as 10,000 contemporary community supported farms (CSAs) in cities, suburbs, towns, villages and churches across the land.

Photo: Maggie Mehaffey

Photo: Maggie Mehaffey

The CSA model has proven to be a natural for adaption and innovation. Many latter-day CSAs, however, have overlooked or bypassed some of the seed ideas as they have established a wide range of variations on the CSA theme. Yet the seeds of the initial CSAs remain viable, perhaps even more so in our era of profound global change. They are freely available to anyone who chooses to cultivate them.

Alice Bennett Groh is part of the founding group for the Temple-Wilton Community Farm, in New Hampshire. In November, 2014 when she spoke at a Peterborough Grange ceremony to honor CSA pioneers, she put her focus on three of the seed ideas that helped community farms to become established in the USA and to grow.

With eloquence and economy of language, she told of how her husband Trauger Markus Groh partnered with Anthony Graham and Lincoln Gieger to cultivate new thinking, and thereby to initiate their highly productive, economically sustainable, and environmentally radiant Biodynamic farm on rocky, rolling hills flanking the Souhegan River.

Alice Bennett Groh speaks to the overflow crowd at the Peterborough Historical Society during the Grange ceremony honoring the pioneers of CSA. Photo from the balcony by Patrick John Gillam.
Alice Bennett Groh speaks to an overflow crowd at the Peterborough Historical Society during the Grange ceremony honoring the pioneers of CSA. Photo from the balcony by Patrick John Gillam.

In conversations with me after the Grange-CSA event, Alice spoke further about those seed ideas:

1.  The first seed that Alice recalled has to do with the ownership and financing of community farms, questions Trauger Groh engaged early in his life while living in Germany, questions he engaged again with compatriots at the Temple-Wilton Community Farm, and questions which he explored in his autobiography, Personal Recollections: Remembering My Life and Those Who Mean So Much to Me (2010).

The general agricultural situation in Germany in the 1960s, according to Trauger and Alice, was that most farms were economically dependent on using foreign workers and paying them low wages. This set up ensured that the farm workers would remain poor and have no stake in the land. Meanwhile, in comparison with conventional farms where production rose steeply with the addition of synthetic chemical fertilizers, herbicides and insecticides, the financial return from harvests was unsatisfactory for organic and Biodynamic farms.

watercolorpaintIn this economic and social environment, how could organic or Biodynamic farms survive and prosper into the future? At Buschberg Farm in the 1960s, Trauger and his farm colleagues of that era were all actively cultivating Anthroposophical and Biodynamic understandings. They recognized that new economic, social and agricultural forms were needed for the Farms of Tomorrow.

Understanding that isolated farms and isolated farmers had a dim future in the shadow of corporate-industrial agriculture, they strove to create a wider, village-like arrangement based on free-will associations of households with the farm. One great aim was to open the farms to the participation of many people, to share the responsibility of growing food and caring for the earth cooperatively. To make that possible, it was necessary to change the relationship of the ownership to the land, and to give up the conventional employer/employee wage relationship.

They formed a co-operative work group for the Buschberg Farm Agricultural Working Group. The group was composed of about 40 people, with three active farmers including Trauger. Together they bore responsibility for the farm and its risks.

They developed a co-operative property association to hold the farmland in trust, and to act as a co-operative credit guarantee company. Attorney Wilhelm Barkoff designed this risk-sharing arrangement in partnership with the Co-operative Bank in Bochum, near Dresden, Germany.

Nonfarmer community members worked alongside the active farmers in managing the farm, but did not interfere with it. They contributed to the farm from their own life experience. Each member of the work group was given a loan of 3,000 DM (Deutsche Mark) by their Community Bank. This functioned as a line of credit, which the nonfarmer members of the community could then assign to the active farmers to give them working capital and enable them to establish a farm budget. The financial and health needs of the active farmers themselves and their families were built into the budget for the farm. Withdrawals were deducted and income credited.

On this basis the active farmers went about their business. If they made a profit they turned it over to the members of whole farm community: if the farm had a loss then the farm community members agreed to make up the difference. They shared the risk. This approach to free-will community trust ownership of the land and shared risk was among the original CSA seed ideas.

2.  While speaking at the Grange ceremony for the pioneers of CSA, Alice told also of how in the 1970s Trauger came to know Peter Berg, a farmer in south Germany. Berg came up with an idea for a box scheme – a weekly box of Biodynamic vegetables for people who wanted them, an approach which he was able to extend to Dornach, across the nearby border with Switzerland.

The Sower - V. Van Gogh

The Sower – V. Van Gogh

As a member of the Board of Directors for Fondation la Bruyére Blanche and as an agricultural consultant, Trauger visited Dornach many times in the early 1970s, and learned about the approach Berg was taking. Then in the 1980s, an American named Jan Vander Tuin also learned of this approach while visiting in Switzerland. He became passionately enthusiastic. Later when Vander Tuin visited western Massachusetts in 1985, he told about the pre-paid box scheme to a core group of people including John Root, Sr., John Root Jr., Charlotte Zenecchia, Andrew Lorand, and Robyn Van En. They formed The CSA Garden at Great Barrington, later known as Indian Line Farm.

The two communities – Temple-Wilton CSA in New Hampshire and Indian Line CSA in Massachusetts – were less than 150 miles apart. They connected and communicated with each other before the first CSA planting season in America, 1986.

Rather than an agriculture that is supported by government subsidies, private profits, or martyrs to the cause, CSA pioneers strove to create organizational forms that provide direct, free will support for farm and farmers from the people who eat their food by receiving a share of the harvest they have made possible. This is a second seed idea at the core of CSA.

3.  Alice Bennett Groh concluded her talk for the Grange by telling of how in the early 1980s Trauger visited with a farmer named Asgar Elmquist and his wife, Mary. The Elmquists were houseparents at Camphill Village, Copake, NY, and Asgar was also actively farming.

logoCamphill Villages are set up as households, with food budgets. It was the agreed custom for housemothers to use thier budgets to purchase food for all the residents of the households. One option was to buy food for the households from local farmers, such as Asgar. The houseparents were in fact buying from him, but toward the end of each month as house budgets ran low, the housemothers would switch and shop supermarkets instead to save money. That was not working for Asgar because it invariably left him stuck with food that he had produced but could no longer sell while it was fresh.

“Wise fellow that he is,” Alice observed, Asgar proposed that the households pledge a certain amount of budgeted money up front each month to support his general farming efforts, to support the whole farm. In return he would agree to deliver produce to their doors throughout the entire month. That upfront agreement worked better for everyone.

Trauger Groh later wrote in his autobiography. “That farms flourish must be the concern of everyone, not just the individuals working as farmers.” The idea is for the community to support the whole farm, not just to be occasional consumers buying boxes of carrots, lettuce and squash. That way the farm is in a position to reciprocate and support the community. The community supports the farm out of free will association, and the farm supports the community out of the bounty of the land.

0Back in the day, Asgar told Trauger that after he changed over to this arrangement, everything on the farm began to grow better. He explained that the nature spirits, or elemental beings weaving their works in the farm fields, have no relationship to money and no conception of it. If a farmer looks over a row of carrots and principally calculates what money he can earn with them, the elementals cannot grasp this abstraction. But if a farmer is instead thinking about bringing the crop to its highest perfection to nourish human beings and livestock, the elementals can in their own manner comprehend and respond.

“Elemental beings want what is good, healthy and right for the soil and the situation,” Alice told me. “If a farmer can be freed from the economic stress of counting rows of carrots to calculate how many rows he needs to make how much money, then the farmer can think instead of what the soil, the plants, the farm, and the farm community need. With these thoughts about concrete matters such as food and eating, rather than thoughts about the relatively abstract and artificial concept of money, everything grows better.”

“We can’t see the forces of nature,” original Indian Line CSA farmer Hugh Ratcliffe once told me, “but we can see the effects of working consciously with them.” Careful observation of nature, and intelligent cooperation with it, are among the great contributions of Biodynamics. And that’s how CSA pioneers approached it in the USA.

Considered through the lens of economics, CSA was not originated as some new, improved way to sell vegetables, milk and meat, nor was it thought of in any way as a “marketing scheme.” The seed efforts of CSA pioneers were aimed at the basic economy of finding ways to free farmers to do the tasks that are right for the farm, the people, and the earth. This intention represents a third seed at the core of the original CSA impulse.

The Temple-Wilton Community Farm in particular has taken up these seed ideas from the beginning. With effort it has cultivated and refined the seeds over 28 growing seasons: shared ownership and risk, free-will participation as members of the community, and intelligent partnership with nature rather than brute efforts at domination and control.

As Alice observed in the aftermath of the Peterborough Grange-CSA honoring ceremony, “it is unusual, to say the least, maybe even miraculous, that in these times of great social struggle that something that we approached with idealism and dedication has prospered and has had such a profound effect in the world.”

- Steven McFadden, December 2014

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Our Ancient & Worthy Responsibility

December 18, 2014

THE-CALL-OF-THE-LAND-The


Grange to Honor Farmers who Pioneered CSA

November 13, 2014

CSAceremonyA thoughtful Grange chapter plans to honor three farmers who helped pioneer the Community Supported Agriculture (CSA) movement in the USA. The event is set for Sunday, November 23 at the Monadnock Center for History and Culture, and it’s sponsored by the Peterborough Grange #35 in New Hampshire.

CSA has multiplied from just two USA farms in the late 1980s to as many as 10,000 CSA farms now according to some estimates, with many thousands of other CSAs in nations all across the globe.

In the early era of CSA, in parallel with efforts at Indian Line Farm in Western Massachusetts, the three New Hampshire farmers — Trauger Groh, Lincoln Geiger and Anthony Graham — initiated the Temple Wilton Community Farm.

Land for the Temple-Wilton Community farm is held in common by the community through a legal trust. Pictured founding members Lincoln Geiger, Anthony Graham, and Trauger Groh. Photo courtesy of Trauger Groh.

Land for the Temple-Wilton Community farm is held in common through a legal trust. Pictured circa 2006 are founders Lincoln Geiger, Anthony Graham, and Trauger Groh.

Their innovative CSA is still active and prosperous, and it continues to serve as a forward-looking model for successful community farms around the world– not simply because of the high quality of food they provide for member-owners of the farm, but also because of the profoundly sane environmental, educational, economic, social, and cultural benefits that have been developed as part of the model.

In 1985-86 when the Temple-Wilton CSA was initiated, I was the farm and garden columnist for The Monadnock Ledger. The pioneering efforts of the local farmers naturally drew my interest. Eventually, with Trauger Groh, I co-authored Farms of Tomorrow (1990), and Farms of Tomorrow Revisited (2007) to explore in print what CSA held as potential. Later I authored a two-part history of CSA for Rodale’s New Farm magazine. I’m FOTR copyhonored to have been invited to give a short keynote talk – by remote video — at the Grange-CSA event in New Hampshire, and to have an opportunity to try and place the creative efforts of these farmers in context.

This keynote honoring event will continue a developing association between The Grange, which has deep historic roots in North America, and the emerging model of CSA community farms.

GrLogoOrganizer Ron Lucas of Peterborough Grange #35 plans to video record the ceremony, and to produce a 15-minute segment that will be posted on public access sites such as Youtube and Vimeo. More on that later as details become available…

For further information contact Ron Lucas of the Peterborough Grange < flowerfarm2@gmail.com >

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Dead Bees, 4th of July & Sacred Tobacco

July 4, 2014

July 4, 2014 - When I read the news this morning of how Home Depot and other major retailers are selling home gardeners plants which are treated with neonicotinoid pesticides, now known to be a principal factor in the collapse of bee populations, it sent me into a disquieted reverie.

tobAs I’ve previously written about at length, the neonicotinoid poisons causing the collapse of bee colonies are a synthetic form of the sacred native plant tobacco.

For millennia here on Turtle Island (North America) tobacco has been known and respected as the chief, or most powerful, of what are spoken of as the four sacred herbs, which also include sage, cedar and sweetgrass.

Thomas Jefferson, Benjamin Franklin, Thomas Paine and other framers of the Declaration of Independence – which we celebrate on the 4th of July – smoked sacred tobacco when they met and consulted with representatives the oldest living participatory democracies in the world, the Haudenausenee, or Iroquois Six Nation and the Lenape. Used in a proper manner, native tobacco has potential for great good.

Out of those meetings, sanctified with tobacco, native traditions of democracy became a key influence on the Declaration of Independence and the Constitution. This is a much-overlooked part of America’s history as detailed in Gregory Schaff’s book Wampum Belts and Peace Trees.

Later when the founders finally did constitute the US of A they made a grave omission by leaving out a core element of Native democracy: the role of women. Thus American democracy was not whole. Women had no voice in US government until the Nineteenth Amendment to the Constitution was ratified in 1920.

Likewise, when chemical corporations took up the tobacco plant as a model they overlooked the whole, sacred dimension of the plant and created a limited, synthetic version. They exaggerated the yang element of tobacco to produce nicotine analogs bearing names such as clothianidin, imidacloprid, nitenpyram, and thiamethoxam.

Rather than using sacred tobacco in a respectful manner to promote life, the chemical corporations  manufactured life-annihilating poisons – the neonicotinoids – which are now killing off our bees and other pollinators. Tobacco has been perverted, chemically synthesized to an extreme yang (masculine) state, and has thereby become a major factor in collapsing the balance of nature – essential to our survival.

Gardeners who buy plants may become unwitting accomplices in this destruction of life. According to the Friends of the Earth, until further notice gardeners should assume the plants they buy from most garden centers contain neonicotinoid pesticides. We need to ask questions and continue to advocate for revolutionary change — a natural, healthy balance in our gardens and farm fields.

Otherwise, as the New York Times has editorialized, “nothing less than the world’s ability to produce food is at risk from these chemicals.”


The Call of the Land now on all Apple devices

June 7, 2014

No matter what kind of digital device you have, you can now access and read in all digital formats the 2nd edition of The Call of the Land: An Agrarian Primer for the 21st Century.

The book has long been available in print and in a range of ebook formats through Amazon.com and other major retailers.

ibookNow The Call of the Land is also available in the whole range of digital devices from Apple: iPads, iPhones, and Mac computers.

Impending matters of finance, transport, oil supply, climate stability, water availability, and diet, necessitate—right now—a clear, visionary look at our relationship with our land and an immediate wholehearted response. The Call of the Land addresses these critical issues head on, and offers a broad range of creative, positive responses.

Worldwide, agricultural and financial systems are mutating at breakneck speed. More change is coming. That is certain in response to fundamental shifts in the global economy and environment. These changes impact not just food cost, but also food quality and food availability. This book has proven iteslf to be an valuable resource for those seeking wise pathways to respond.

Many of my other books are also now available from the iTunes and iBook online stores. To check out the possibilities, just follow this link.

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BackCover


Historic Pivot Point for Food Democracy

April 24, 2014
Dr. Vandana Shiva. Photo by Dominik Hundhammer, from Wikimedia Commons.

Dr. Vandana Shiva. Photo by Dominik Hundhammer, Wikimedia Commons.

“Something is happening at this point in history,” Katherine Kelly said as she brought to conclusion an April 17 lecture by international farm activist Dr. Vandana Shiva. “We are at a point in time where we can make an important change. Dr. Shiva is helping to lead the way. The rest is up to us.”

Kelly, the Executive Director of Cultivate Kansas City, articulated an overarching context for Shiva’s acute critique of the food system as well as her inspirational entreaties.

The context of Shiva’s presentation was further framed by three signal events. National Geographic had just published a cover story focused on the increasingly pertinent “New Food Revolution.” Meanwhile, more significantly, US merchandizing behemoth Walmart announced a program to create an industrialized organic food production system that they intend to use to “drive down the price of organic food.” The same week merchandizing rival Target Corp. also announced it was increasing its offerings of “natural, organic and sustainable” food.

Love Window CROPPED and STRAIGHTENEDIn counterpoint to these industrial-scale, profit-focused initiatives, when Dr. Shiva took the stage at Unity Temple in Kansas City, she swept her arm back, gesturing to a stained-glass window with a star burst and the word love spelled out. “That’s it,” she said. “Love. Love is the altar. It’s all about love, about bestowing attention, fostering, cherishing, honoring, tending, guarding, and loving the Earth which provides our food. The only way we can cultivate that essential ingredient of love is with community and diversity.”

The 61-year-old physicist, ecologist and author from Delhi, India then served up a penetrating deconstruction of the mechanistic mindset and the industrial food system it has spawned. This is the same mindset Walmart and Target now intend to apply to organic food.

“For a short time,” Shiva said, “the mechanistic mind has projected onto the world the false idea that food production is and must be of necessity an industrial activity. That’s a world view that is in profound error.”

“When food becomes a commodity it loses its quality, its taste, and its capacity to provide true nutrition,” she said. Industrial agriculture turns the earth into units of production, farmers into high-tech sharecroppers, and is the single biggest contributor to our declining environment. She said industrial agriculture distorts the proper relationship between humans and the natural world.

* * * * * * * *

A physicist by training, Dr. Shiva became an activist for small-scale, decentralized sustainable agriculture in 1987. That’s when she acquired insight into the motivation behind industrial farming and genetic engineering. She attended a conference on biotechnology and heard representatives of chemical corporations say that they must do genetic engineering on crops because it is a way to start claiming ownership over life.

“If we can claim ownership,” the corporate representatives reasoned according to Shiva, “then we can then collect rent or royalties on the seeds’ capacity to reproduce themselves.”

Shiva argued that it is absurd that corporations are allowed to codify life as a patentable and profitable form. “GMO,” she said, “has come to mean ‘God Move Over.’ It violates the rights of the Earth, the rights of the farmers, and the rights of the people who need to eat food to live. The patenting of life violates every principle of law and ethics and morality.”

278187This kind of one-dimensional, profit-based thinking is the core of what Shiva wrote about in her seminal 1993 book, Monocultures of the Mind. Coming at the subject from her mastery of particle physics and her understanding of the fundamental inseparability of all facets of life, she concluded that “issues about environment, economics and politics are inter-related through the way humans interact with their surroundings and with each other.”

Shiva argues in her book and in her lectures that a mechanical monocultural mindset has led to vicious circle of injurious impacts in the realms of farms, food and the environment.

“A monoculture of the mind in the economic system is what has led to corporate globalization,” she said in her Kansas City talk. “A monoculture of the mind makes it appear as if the only market that there is, is the globalized market controlled by the global giants, whereas the real market, and the real economy, are the economies of nature. That is where local food movements and systems are becoming the solution to the multiple crises created by the monoculture monopoly system.”

Our mainstream food system is designed by corporate entities having a responsibility to shareholders, investors, and private owners, she said. The bottom line is the almighty dollar. But in maximizing certain kinds of production, we are systematically ‘weeding out’ other kinds of life.

Through the monoculture of the mind we have been establishing what Shiva termed an “Empire of Man” over the earth and lesser creatures (which for people immersed in the monoculture of the mind also includes women and indigenous peoples). It constitutes an attempt at a mechanistic takeover of the universe.

“Diversity has everything to do with food,” Shiva said. “In fact, any system that is not a diversified agriculture system is something else. It’s an industrial system that is producing non-food, food that is unworthy of being eaten and that is creating huge problems in health. Real food provides the diversity of nutrients that our body needs – the trace elements, the micronutrients…Diversity creates decentralization, and decentralization creates democracy.”

Having greater diversity of seeds and of local, smaller-scale farms and food processing operations creates a wealth of options, Shiva said. “We need to intensify diversity and biology, and we can do that only through love.”

Diversity loves diversity, because it is freedom. This, she has said, is a political act, a kind of revolution. To further that revolution, and to save seeds in her home nation of India, Shiva founded Navdanya, a nonprofit organization named for the nine crops that provide food security in India.

* * * * * * * *

With Dr. Shiva’s analysis in mind, one cannot help but question the impact and outcome of Walmart’s and Target’s announced intentions to aggressively exploit what Wall Street financial analysts have branded as “the hot organic market.”

Doubtless some good will arise from increasing the number of farms using chemical-free growing practices, and the wider availability of food with decreased chemical contaminants. But the entry of such large-scale corporate players into a traditionally modest-scale and decentralized endeavor is a game changer. It’s also representative of the industrial mindset that Vandana Shiva – and advocates of food democracy – regard as profoundly troubling.

The burgeoning interest of people in clean, local food, and the accelerated entry of Walmart and Target into the realm of organic food and sustainable agriculture, establishes a critical pivot point for the food democracy movement.

As farmer John Peterson of Angelic Organics recently explained to me, farmers get beat in to the ground when they work for prices set by wholesalers, and must struggle to make their mortgage, equipment and labor payments and all the rest.

When retailers and wholesalers are in command – as they are in industrial-scale operations – efficiency and profitability become the dominant values. Farmers are contracted under these values and thereby relegated to the role of corporate vassals, laboring in servitude to fulfill the terms of contract on quantity, quality, timing, and pricing – all factors that have little to do with nature or with the rising spirit of the food democracy movement.

“You cannot have the stewards of the land struggling under that much pressure,” farmer Peterson told me. “A farm is not just an economic unit to produce food. It’s also a living social, environmental and educational organism. It cannot be thought of as just a unit of economic production. That just commodifies the farms and farmers, as food is commodified also.”

Cultivate KC Director Katherine Kelly and Dr. Shiva.

Cultivate KC Director Katherine Kelly and Dr. Shiva.

This is one of the key points Vandana Shiva strove to get across in her Kansas City visit. We have arrived at a pivot point for the food democracy movement. We need a fundamental transformation in the way we regard and relate to farms and food. An industrial-scale monoculture of the mind, and a monoculture of putative organic farms and food, are unlikely to fulfill this ideal. Instead they present a complex range of potentially corrupting possibilities.

“We need to cultivate freedom, to cultivate hope, to cultivate diversity,” Shiva told the Kansas City audience. “We need to build the direct relationship between those who grow the food and those who eat it. Care for people has to be the guiding force for how we produce, process, and distribute our food.”

“We need to shift the paradigm of economics to measure the well being of people,” she said, “not the profits of the oligarchs.”

Shiva spoke about the drastic climate changes underway, and also the corporate hegemony at work around the world. “Our responses must be quick, but not desperate, and also simple,” she said. “Simplicity is the highest order – the simplicity of good food, safe food, and food produced and consumed in love. This can only come out of community. Cultivate compassion, love and food democracy. Food democracy is about action, changing the way we eat every time we take a bite. It’s about people learning, engaging and acting in our food systems.”

“Every movement for human freedom throughout history has needed people to lead, people who stand for love and for higher law. That’s the challenge we face now,” Shiva said. “That is what we need.”

The Kansas City audience of about 1,200 people gave Dr. Shiva a standing ovation.

The Kansas City audience of about 1,200 people gave Dr. Shiva a standing ovation.


Force Feeding: The Ultimate Power Diet

April 4, 2014

Nutrition as it is today does not supply the strength necessary for manifesting the spirit in physical life. A bridge can no longer be built from thinking to will and action. Food plants no longer contain the forces people need for this.” – Rudolf Steiner

123120_103319_wave_LAlthough of immense interest to millions of people – inspired in part by the continent-wide community food movement  –  the vitamins, minerals, calories, protein and carbohydrates of our sustenance are but material factors. Libraries of books have been dedicated to these material aspects. Mostly overlooked are the forces at work upon the land, the plants, and the animals that yield the food upon which we feed. Yet these forces – the energetic spiritual aspect of our victuals – are key elements of a true power diet.

The UN’s global food bureaucracy, Codex Alimentarius, has a horde of committees, commissions, and task forces to evaluate and to proclaim stipulations upon everything from agrochemicals and GMOs to spices, microbes and meat. But Codex – heavily biased toward industrial agriculture – has nothing whatsoever to reckon with the light forces (biophotons) embodied in and conveyed by food. Apparently, forces are considered too esoteric a factor, and possess no directly exploitable connection to profit.

Farmer_John_CookbookThis abstruse reality came into focus for me again this week as I paged through Farmer John’s Cookbook: the Real Dirt on Vegetables (2006). It’s a marvelously motley buffet of insights, essays, observations, illuminations and recipes from the famed Angelic Organics CSA in north central Illinois. Farmer John’s book does not confine itself to food in isolation, but also – of necessity – explores farms as living organisms, the foundation upon which civilization rests. It also embraces the reality of the forces at work on farms, and in the food that comes from farms.

Author John Peterson, accorded agrarian celebrity in the film The Real Dirt on Farmer John, takes farms and food to a rarefied level of discussion. He transcends materialist, reductionist attitudes towards food, approaches that often lead to fetishistic obsession on physical properties such as vitamins, minerals and calories. Peterson offers instead a banquet for the soul of people who recognize that the way we produce our food, fiber and ethanol fuel is perhaps the greatest destructive force extant upon our wobbly planet, and paradoxically also the most effective pathway to heal the damage.

“As a natural extension of our use of Biodynamic farming practices,” Peterson writes, “we have come to see our vegetables and herbs not only as ingredients to be washed and chopped and tossed into stir-fries but also as plants with life forces that can enhance health on many levels.”

“Food is more,” Farmer John posits. “Food is a potential carrier for the forces that build up our thinking feeling, and willing…Food imbued with these forces can contribute immensely to the task of bringing healthy social impulses to humanity.

HumanFieldFarmer John’s Cookbook endorses no particular food regimen or discipline: neither omnivore, vegan, low-cal, low-fat, Mediterranean, Paleo, Flexitarian, nor any of the other myriad of dietary permutations and possibilities. Rather, it presents information and encourages readers – growers, cooks and consumers – to make their own informed decisions out of their own intelligence and free will. In that sense, the cookbook represents what one of the book’s essayists, Dr. Thomas Cowan, identifies as a “middle way.”

A lifelong farmer, Peterson understands that the farm is not just a local production unit for food, not just an economic engine, and that there is soul-deadening danger in regarding them in that mechanical, materialistic fashion.

Farms are, rather, organisms at the very center of earthly existence for every human being. Farms stand between heaven and earth, distinct, particular force-mediating organisms with biological and spiritual qualities that – for better or worse – impact the essential quality our existence and transfer to us forces of varying quantities and qualities when we consume the food they yield. This Mystery is one of the unacknowledged benefits of authentic Community Supported Agriculture (CSA), which has the potential to bring human beings into direct conscious support with the farm organisms which make life in the modern world possible.

Plant and animal life is intimately bound up with the life of the soil. The more light force a food is able to access and store, the greater the vitality, clarity and will force it conveys to the consumer. Farmer John’s Cookbook conveys a feast of understandings about this spiritual energetic dimension, and also a wealth of practical and delectable recipes that can help bring the understandings (and the forces) together on the end of a fork – a genuine power diet.

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