xxxix
Introduction to the Book
Moving on from farming practice, another subject area requiring more attention is the theoretical and conceptual underpinnings and mechanics of Subtle Agroecologies. In this book, Chapter 7
makes a valiant contribution from the perspective of quantum biology and relationship to quantum
consciousness, identifying some of the unexplained features of consciousness as including free will
or intuitive processes, the subjective flow of time, and non-locality including paranormal connections from human to human or to non-human. Some of these unknowns are addressed in other works
on unified theories of life (e.g. Capra, 2016; Currivan and Laszlo, 2017; Wan Ho, 2008). In particular, Blackfoot Physics (Peat, 2005) explores the interface between quantum science and indigenous
cosmologies and epistemologies. A theoretical physicist, Peat discusses sacred mathematics, time,
sacred vibrations and indigenous science amongst other issues. Applying these concepts to the agricultural context would advance our understanding of what is at play and in particular our handling
of consciousness, and would provide indications of how we might otherwise conduct research if
mechanistic criteria, such as the previously discussed challenges around reproducibility and replicability, are inappropriate in the context of subtle agroecological techniques.
The work of Rudolf Steiner and the biodynamic farming method that he founded run like a
thread throughout this book, from both an epistemological and a practical perspective. This is
unsurprising given that, as Chapter 1 explains, biodynamic agriculture is the chief modernist
farming approach to work out of a cosmology that embraces the invisible dimension and advocates the practice of subtle farming techniques. That Steiner shares a similar worldview with
indigenous cultures has been noted by other authors such as Marti (2018) and Klocek (2013). A
novel contribution to this subject area would be an exploration of Steiner’s cosmological framework in relation to indigenous epistemologies, to quantum science and to consciousness studies.
For example, Steiner’s worldview encompasses an etheric realm, one that he identified as a subtle
area existing between the physical and spiritual from whence emerges the formative forces of
life that enable coherence (Marti, 2018). The concept of ether has existed since Greek times as
material that fills the region of the universe above the terrestrial sphere (Lloyd, 1968), and was
explored by Scottish physicist James Maxwell (1831–1879) as an extremely fine stationary field
which supports the propagation of light and electromagnetic waves. Chapter 23 points out that
whilst Maxwell’s theory of a universal fixed etheric field was disproved, the notion of an ether
has not been, and several chapters in this book refer to formative forces or system’s coherence. A
deeper understanding of ether in relation to agriculture would be a crucial component in advancing Subtle Agroecologies.
The final subject area requiring further exploration is the potential impact on the human practitioner of practising Subtle Agroecologies. The physical, mental and emotional health benefits of
simply being in nature are well documented (Buzzell et al., 2009; Kellert, 2008; Lackey et al., 2019)
as are of being physically active through food growing (Schmutz et al., 2014). Practising Subtle
Agroecologies may do more than add to these benefits, through the impacts of developing soft skills
around deep listening and observation, meditation, intuition and a heightened mental and bodily
awareness, as many of the chapters in Sections 3 and 4 elucidate. Chapter 22, for example, points to
the spiritual, physiological, psychological and emotional benefits provided by (on-farm) meditation.
Looking to other texts, in order to fully utilise the biodynamic farming methods, Klocek (2013)
asserts the need for constant self-development, as well as a continually deepening relationship with
the whole of nature including plants, animals and the weather. Biodynamic practitioner and Jungian
analyst Patricia Damery echoes this view, describing the similarities between Jungian analysis and
biodynamic agriculture, and the new consciousness that both offer for the physical world and for the
development of thinking. Damery (2011: 114) explains:
Biodynamics has offered me an alternative, developed way to incorporate spirit into our farming practices, to temper our overly rational agriculture driven by profit and efficiency with a conscious holding of feminine relatedness to that which is not human. For me, the forum Biodynamic farming has
afforded has also been a natural and necessary next step in my own path of individuation.
Introduction to the Book
Moving on from farming practice, another subject area requiring more attention is the theoretical and conceptual underpinnings and mechanics of Subtle Agroecologies. In this book, Chapter 7
makes a valiant contribution from the perspective of quantum biology and relationship to quantum
consciousness, identifying some of the unexplained features of consciousness as including free will
or intuitive processes, the subjective flow of time, and non-locality including paranormal connections from human to human or to non-human. Some of these unknowns are addressed in other works
on unified theories of life (e.g. Capra, 2016; Currivan and Laszlo, 2017; Wan Ho, 2008). In particular, Blackfoot Physics (Peat, 2005) explores the interface between quantum science and indigenous
cosmologies and epistemologies. A theoretical physicist, Peat discusses sacred mathematics, time,
sacred vibrations and indigenous science amongst other issues. Applying these concepts to the agricultural context would advance our understanding of what is at play and in particular our handling
of consciousness, and would provide indications of how we might otherwise conduct research if
mechanistic criteria, such as the previously discussed challenges around reproducibility and replicability, are inappropriate in the context of subtle agroecological techniques.
The work of Rudolf Steiner and the biodynamic farming method that he founded run like a
thread throughout this book, from both an epistemological and a practical perspective. This is
unsurprising given that, as Chapter 1 explains, biodynamic agriculture is the chief modernist
farming approach to work out of a cosmology that embraces the invisible dimension and advocates the practice of subtle farming techniques. That Steiner shares a similar worldview with
indigenous cultures has been noted by other authors such as Marti (2018) and Klocek (2013). A
novel contribution to this subject area would be an exploration of Steiner’s cosmological framework in relation to indigenous epistemologies, to quantum science and to consciousness studies.
For example, Steiner’s worldview encompasses an etheric realm, one that he identified as a subtle
area existing between the physical and spiritual from whence emerges the formative forces of
life that enable coherence (Marti, 2018). The concept of ether has existed since Greek times as
material that fills the region of the universe above the terrestrial sphere (Lloyd, 1968), and was
explored by Scottish physicist James Maxwell (1831–1879) as an extremely fine stationary field
which supports the propagation of light and electromagnetic waves. Chapter 23 points out that
whilst Maxwell’s theory of a universal fixed etheric field was disproved, the notion of an ether
has not been, and several chapters in this book refer to formative forces or system’s coherence. A
deeper understanding of ether in relation to agriculture would be a crucial component in advancing Subtle Agroecologies.
The final subject area requiring further exploration is the potential impact on the human practitioner of practising Subtle Agroecologies. The physical, mental and emotional health benefits of
simply being in nature are well documented (Buzzell et al., 2009; Kellert, 2008; Lackey et al., 2019)
as are of being physically active through food growing (Schmutz et al., 2014). Practising Subtle
Agroecologies may do more than add to these benefits, through the impacts of developing soft skills
around deep listening and observation, meditation, intuition and a heightened mental and bodily
awareness, as many of the chapters in Sections 3 and 4 elucidate. Chapter 22, for example, points to
the spiritual, physiological, psychological and emotional benefits provided by (on-farm) meditation.
Looking to other texts, in order to fully utilise the biodynamic farming methods, Klocek (2013)
asserts the need for constant self-development, as well as a continually deepening relationship with
the whole of nature including plants, animals and the weather. Biodynamic practitioner and Jungian
analyst Patricia Damery echoes this view, describing the similarities between Jungian analysis and
biodynamic agriculture, and the new consciousness that both offer for the physical world and for the
development of thinking. Damery (2011: 114) explains:
Biodynamics has offered me an alternative, developed way to incorporate spirit into our farming practices, to temper our overly rational agriculture driven by profit and efficiency with a conscious holding of feminine relatedness to that which is not human. For me, the forum Biodynamic farming has
afforded has also been a natural and necessary next step in my own path of individuation.