The Yoga of Reconnection

This is the transcript of my second interview with Wolfgang Werminghausen, for his podcast Faster Than Expected, episode 20, which has been published last night. Smaller corrections have been made to clarify the core message and to give a more pleasant reading.
Originally, the conversation was supposed to happen as part of the 19th FTE podcast with Kevin Hester co-hosting but was postponed due to technical problems.
FTE: I want to talk with Jürgen about living with animals. Since some years Jürgen is living in India in the small town Auroville. There he is working as a farmer and librarian. We had a talk in the 16th episode of the Faster Than Expected podcast.
How does working as a farmer and living with goats and other animals change your life?
Me: Hi Wolfgang, thanks for the opportunity to throw a few words into the conversation. I really appreciate that.
I’d like to add that it’s an organic farm within a spiritual commune, which is not at all comparable to industrial agriculture. I think that organic farming and industrial agriculture are actually two very different activities that only can be seen on the same level if you think both of them are about keeping animals or planting food crops. Apart from that, they got nothing in common. Our animals are part of the family, which means we have a symbiotic relationship, not the kind of exploit-then-throw away situation of a typical cowcentration camp.
On a physical level my work is of course completely different from anything I ever did within my life as a wage slave or as a self-employed retailer. It sort of reconnected me with the realm of true life, basic needs, eye-to-eye interaction and so on; these elements in our lives have been largely lost. I can say that because I am currently going through the experience of regaining them, finding them again in my life, and finding a place for them in my life.
The work takes some discipline, the kind I expect Kevin to know closely, because as much as you sometimes would like to leave the boat – to jump ship – you can’t. Kevin has physical barriers in the way; there is a vast ocean all around, and I have emotional barriers which I cannot cross.
FTE: Like a lifeboat.
Me: Yes. You got to be there, day by day, event by event, whatever happens. It’s three o’clock in the night and I hear some of the animals shouting in some sort of distress, eg. there is a predator in the cage or someone stepped on their toe. Whatever it is, I go there and look. I can’t say, “It’s night time, I want to sleep and my working hours are long past.”
And it’s a very direct thing: There is no space for electronic gadgets, or complex ideas. Another element that is also important from that perspective is: We use to throw money at a problem, like, something is missing and you go into the shop to buy what we need. That’s not possible in this case. You can’t throw money at a problem an animal has, or at a problem you have with an animal, and make the animal behave as you want it to. Meeting their needs, that’stheir currency, and to become aware of what the need of the moment might be I have to be with them, meaning, I have to be with them very often, repeatedly, and also mentally I have to be prepared to be present with them to understand what’s up. By that practice I learn their expressions, the signing, the body language, and communicate with them. Though it’s not like the twitch of one eye means the word so-and-so, and the blinking of the other eye means, I’m hungry. It’s not as direct as human language, rather some intuitive kind of communication. It’s not coherently the same all the time. The same sign may mean something different in a different context. Understanding is a matter of intuition, I think. By being together with the animals they learn what I am up to. Do I understand them? Am I ready to meet their need? Or am I rejecting it?
I am entering into a mutual relationship with them which means, I acknowledge them as people, as characters, as unique personalities. It’s not all that complicated and you could compare it to instances when people understand each other without words. Everybody has them. You have a friend, a partner… you don’t need to speak but you know what the other person is thinking or what they want to do. Like in a good rock band, the guitarist and the drummer know exactly their timing. We like to refer to this as „magic moments“, but that’s really just because spoken and written language has so removed us from our original state of consciousness and from the things that truly matter. Ok, in a way it’s “magic” because it’s not rational, but it’s not special in the sense of being a rare thing. You could have it every day.
So I highly recommend people to consciously enter into close relationships with someone whose psyche is not fucked up by civilized thinking and by thinking in linguistic terms. We find those very rarely. When are you able to get in contact with a wild person – with a tribal human? It’s hard to find them anywhere. So the only people left that are sort of unspoilt are animals who are available to us for that purpose.
If you let yourself – just for a minute – feel the sorrows of another being you get an understanding of the heaviness of the burden that’s hanging from the world’s neck, this civilized madness which is to me a mental disorder, a derangement even. I don’t know how else to get rid of this. It’s something no shrink can ever heal. To me, the way out of this madness is to reconnect through beings that are less impaired by it.
The fate of the biosphere is depending on us because we are the dominant species – or rather, the dominant culture, because it’s not humans as such, it’s our culture, civilization, that’s fucking up the planet, and therefore we do have a responsibility for the wellbeing of everyone else: plants, animals, ourselves of course, for the pain, the suffering, and the survival of everyone else in this world, just like we do have a responsibility for our children and our pets, or to phrase it in another way, we have a responsibility for the captive children and the animals that we domesticate for civilized use; that’s what we do to our own species even.
FTE: Thank you very much for your touching and impressive words. In Western industrial agriculture animals are a product kind of thing. Is there a different way to view animals in India?
Blister beetle devouring an ocra flower
Me: Yes, certainly. There is this funny story told by Arnold Stadler, about a calves extermination program that an agricultural minister of the German Green party has set up to curb an outbreak of BSE. I think it happened in 2001, I’m not sure. 400 000 cow babies were to be culled, meaning, killed for health issues; potential health issues even, to stop an epidemic, and most of those cow babies were not actually sick. In India, there were people and organizations who thought about how to save those animals from their pointless death. Like there is civil war in some foreign country and we think about how we could help these people. The Indians were thinking about how to help these animals that we were mindlessly killing.
To understand the Indian way of seeing animals one may look into Karma. Karma means that the depth of your insights gained throughout your lifetime and the extent at which you are putting those into practice define the situation into which you are going to be reborn. For Indians, life does not end with death; it doesn’t start with birth either. It’s an endless cycle in which we come back again and again, and that can be as a demon, a god, an animal of some kind, or as a human.
That means that animals are regarded as relatives. It expresses in language, when, in Tamil, we call a young female animal ‘paapa’, younger sister and a young male animal ‘thambi’, younger brother.
Indian philosophy has it that physical pain is a normal, natural phenomenon. Our nerve endings help us sense the world, see the world, hear the world. The same nerve that can feel the texture of a book or a peace of clothing can also feel pain which is just an increase in intensity of the same impression. Pain happens to everyone and it cannot be avoided. So it does not matter much if we beat a cow or keep a calf from having its milk and make it feel hungry, because this pain is a natural thing. Our duty in our karma as living beings is to understand this and to surrender to the necessity of pain. To understand this necessity and surrender to it means that you do your yoga.
If we don’t do our yoga, if we don’t understand, we suffer psychologically. Suffering and pain are different. The suffering is in your own responsibility. You cannot avoid pain but you can avoid suffering by understanding the necessity of pain. And as long as we suffer we cannot leave the wheel of rebirth. We are caught in the world of pain.
But as all life is also yoga, ie. the search for the Divine, Ultimate Consciousness, God – however you want to call it – and therefore we must not interrupt this search by cutting a life short. Sure, you can do it anyway but it has an impact on your karma. That’s why people on one hand have no problem with heavily beating a cow while on the other hand making efforts to saving its life, no matter how miserable that life is.
[To repeat a story given in my last blog here:] Just a few days ago I came to the house of my Tamil sister where two hibiscus bushes are standing in front of the door which were a gift from one of our friends. The flowers were full of blister beetles which were eating the flowers. I said, “Look!” by just pointing at them. She replied: “What shall I do? They are hungry and they need to eat. We can’t just go around and kill everyone.” This illustrates their view on animals, encompassing both the domestic and the wild animals. This is of course going away the more India gets industrialized but it is still present within the countryfolk.
FTE: I see. We can learn very much from the Indian attitude towards animals and towards life. Thanks for your insightful words and the metaphors; now I imagine you with a goat rock band in a lifeboat[both chuckle]with your brothers and sisters. Thank you very much for this talk.

Me: Thank you for having me on the show!

Karma is, of course, a way more complex topic than described here, and the ramifications of inflicting pain and causing sufferings on others must not be neglected, but killing weighs heavy on the karmic balance sheet.
With all the generalizations made here, I must amend that, for anything you may say about India, the exact opposite is true as well. Its culture is enormously rich and diverse; as a civilization, it is almost as old as the Western cultural lineage. Indians’ basic assumptions on the nature of existence and therefore on the proper way of treating the living planet, as fundamentally different as they are from Western views, are certainly not perfect but at least they keep the door open for each individual life to improve its situation. With the influx of Western ideas and technologies, though, this culture is developing into one of the most explosive population bombs the world has seen.
 Sheila Chandra: Lament of McCrimmon/Song of the Banshee

Cow days

I go to sleep at shortly after seven, no videos watched these days, no music heard, not even a book read. I haven’t read books in quite some time, which is hilarious, knowing how much of a book person – a librarian, a translator, a writer even – I, my ego personality, am… was… Or am I still? Things at the library have come to a halt with the mess-up of a programmer who didn’t deliver what he had promised, and I couldn’t care less. The book I currently translate starts to annoy me, and I can’t tell why. And the book I am about to write bores me before it really took off.
This, too, shall pass, I guess. I don’t mind these things too much. They tend to come and go in waves, though I suspect some of it is here to stay.

Me, I am here to stay in the farm. Before I sleep – and immediately after I wake up, and also all through the day – I listen to the birds and crickets, to the toads and the dog packs, the thunder and rain, the occasional firecrackers on somebody’s birthday or on one of the many festivals scattered all across the calendar like in medieval Europe. Just now it has been Diwali, also known als Deepavali, the Indian festival of lights. Not so many lights here in Tamil Nadu, rather aircrackers the size of bombshells. No kidding. Don’t go anywhere on Diwali. Children put the damn things in the middle of the road or in a hollow tree trunk by the side and light them just before you are passing by. If your Karma is tied to the tree both of you are going to pass. Just pass. Not by.

Bodhi the villain
Someone from the Farmers’ group has come to write a whitepaper, a collection of asset data. The group wants to make an assessment of the situation after an arbitration has torn the plot into tiny bits. It is to show to the Council what has come of their cronyistic decision, for all (nothing) it’s worth. The conflict has been announced ended because we have gone through all the motions that make it technically so. The fact remains that forced conflict resolution is a fine recipe for perpetuating the dispute into eternity. Speaking of Diwali, our lovely neighbours caught one of our cows trespassing into their untended plot which they call their farm. They took the poor thing and were about to throw it out the gate onto the main road where it would likely have been hit by a bus or otherwise lost. We caught the guy just in time to save the cow from getting sacrificed to their hate of us, and him from earning himself rebirth as a dung beetle. The cow alone is worth more Rupees than their veggies make in a whole year. The milk she’s giving within a year doubles that value. And by the way, she’s a family member, as far as I’m concerned. But I know what would have happened: the Council would have scolded us for making them do it, and the Farmers’ group would have scolded us for letting it happen. The Council calls this a commune of the good-willed, our neighbours call it holistic permaculture. Me, I have no words for it any longer. The civil and basic human rights situation is worse than you’d expect. The repressive democracies of the West at least keep a thin coat of legality. In this town “at the service of truth” there is no such thing. Those who shape the rules are also judges andappellate instance, and if you want to get anywhere you better make friends with them.
Events like these have me think there is no reason to believe there will ever come a time when people change their ways. Have I changed, since I woke up? Has my writing changed anybody or anything in thirteen years of pondering, ruminating, considering, pleading? Ain’t I just another Obama, a hypocrite, a talker, a make-believe?
There are two new maadu (cows) and their kutti (calves) in the farm. The one born on 10th August is a healthy red-furred male, 78cm chest circumference; the one born on 7th October had an infection of the navel which we cured with natural remedies; it is a sand-coloured girl and I call it Kuttiwutti, which is silly, of course, but that’s the way I feel when I’m near her. She takes the treatment like a man and then continues to chew on her thoughts – or dwells in meditation, whichever it is that keeps her as calm as she seems. The kutti stay with the aadu (goats) in their new, beautiful, airy thatched range. One of them, Marie – short for Marianne, because she was born on 14th of July, but the Tamils have trouble pronouncing that – thinks herself to be aadu. She likes to huddle with the goats during the cold nights and goes grazing with them into the forest during the hot days.
We’ve had twice as much rains since July than in ordinary years. The weather here on the twelth parallel north of the Equator felt almost Central European. Now that the Northeast monsoon is traditionally expected to fill the tanks and aquifers it becomes dryer again, though. Climate change? Aw, gimme a break.
It is two months since I… did what? Reduced internet time? Well, sort of. The new balance I was looking for, between browsing and farming, between dwelling in virtual reality and living real virtues, resulted in an almost complete withdrawal from the web. I sometimes look at facebook and skim through the headlines of the first few pages coming up; I find nothing new, just more of the same madness that runs the world these days, and the denial of it. Rarely do I feel the urge to comment, never does it inspire me to write an essay of my own. It’s not that I suddenly look down upon what seemed so interesting and important just a few weeks ago. The thing is rather, human communication has become increasingly void of meaning – not necessarily by its content, although I have to say that, in terms of real needs (i.e. survival), we communicate a lot of non-sense. The problem is on the side of the receiver. There is simply nobody there to communicate with. All brains are stuffed with concepts, words, ideas, plans; no way to get through to anyone, everyone is entangled in their own spider webs. It’s true for my closest friends, it’s true for combatants on the climate front, it’s true for everyone else. And this is not to complain about a fault that anybody were to blame for. Humans just do what they understand and they understand just as much as they already do. No help shoving words into their ears, or truths down their throats; though it sometimes makes me mad. Why cant they… why can’t we… ?!
Forget it. I don’t even know what I’m asking of them… us… the world… who?
just being unique
The mixed chickens we have bought to revive the poultry farm are developing fine. There are Australian chickens, Indian chickens, all kinds of crossbreeds, Guinea fowl, a turkey lady named Aïshe, black chickens – feathers, cockscomb, toes, eggshells and all – and some ducks. The ducks, who have recently laid their first egg, and one or two more every night since, roam the place together with the Guineas and Aïshe (whom I also call Schlachtschiff, i.e. German for battleship, for her size and gravity), eating dropped cow food, grass, herbs, frogs, insects, and invertebrates from the mud puddles around the cowshed. It makes for happy poultry; very visibly they are enormously alive. And the eggs taste phantastic, though not much different from chicken eggs. Three weeks ago we discovered the nest of a cetti kuruvi, a bush warbler, woven between the stalks of a cowgrass bush. Four tiny red eggs lay inside, each no more than one centimeter long. We didn’t fry them, although we wondered whether warblers like to eat the kambu millets that are growing in the field right next to its nest. Just a few days ago we went to see what’s become of the new bird family. Three hungry orange-coloured beaks gave deep insight into the interiors of warbler chicks. I’d never exchange views like this for the rupees in crop loss which might disappear into those beaks. None of us would. And yes, warblers are insectivore; they don’t eat millets, but parrots and other birds do. Certain insects do. The principle of do-no-harm remains. Pointing out some blister beetles on her hibiscus bush to my Tamil sister, she replied, Yes, I saw it, but what can I do? They are hungry, and we can’t just go around and kill everybody.
Watching the animals closely, repeatedly, and for extended amounts of time (of which I have plenty since I dropped out of the rat race) I notice that it’s true what Daniel Quinn said in one of his books, The Story of B. I didn’t notice it before he said it and I would likely have not believed it anyway, but each animal, from bacteria to mites to beetles and lions, is unique; not in the sense of the kind of separate individuals civilized humans think themselves to be, but in their body shapes, their movements, their general behaviour, their personality, and their preferences. No two of them are alike! None of them is disposable. They are also intelligent, no doubt. Our farm animals have the kind of skills you need to survive as a cow, a goat, a chicken, and they are streetwise. They are loving if you let them, and they make good use of their relationships, asking favours here and there: Scratch my forehead, say the cows by turning their head towards me; Scratch me between the horns, indicate the goats in the same way. Want fresh water, quack the ducks bobbing their heads; What’s that in your hand?, ask the chickens by their focussing on it, and Marie comes to greet me when I enter the goat place. She looks me straight in the eyes. I notice the beautiful lashes on hers, and the fine hair along the rim of her ears. It’s not like they have nothing to offer in return. Did I really sell bovine body parts to dog owners once? Yuck!
Humanimal communication usually works better for me than trying to meet my allegedly sapient conspecifics. It’s free of civilized ballast, therefore it’s rarely getting complicated, it’s usually straightforward in exchange of signing, and it speaks the language of stick and carrot. Part of the dialogue is deciding which one it will be. They are not always playing nice. I am not always in a patient mood. Like in all families there’s disagreements and excitement. Yet in the end we come together, no matter what. By living on the same land and feeding each other we have become the same flesh, the same blood; and by loving each other we became one soul.
Try that on facebook.

Do something!?

I don’t know how those among you with 100+, let alone 1000+ Facebook contacts are handling the incoming stream of headlines, comments, images, and buttons to click on; I guess by ignoring all but a few posts from a handful of people. That’s at least the mode I switched to a while ago even if it doesn’t make sense. I cannot see a point in amassing all you folks and your potential contributions in the first place. Apart from my personal acquaintances, the majority of my contacts may have added me based on their own interest in my work. I wonder, though, whether that’s a healthy relationship given that I cannot give most of your utterances similar attention, if any. Think about it.

Photo by Wikimedia user Colin

There were a few things to say about abrupt climate change, the decline of the biosphere, and the demise of the human species, and maybe those were the subjects that attracted you. For most part, from my perspective, it’s ’nuff said. I am feeling very much like standing on the brink of cutting the web completely. The flood of incoming news is so numbing that more of it simply doesn’t help with anything. During the last year I have been diving into a sea of information and disinformation on climate change and the related social and political issues. I became more active on Facebook, translated fiction and non-fiction, watched scores of reports, essays, documents, and movies daily and have revived my blog after years of abstinence. Found a few new acquaintances, some only recently, who I really love listening to, and learned a lot both about the world and myself. Great thing, and really worth the time; infact, it was a phase that I needed to go through.

But the mosaic of externalities is more or less complete; additional details fail to improve understanding. And while I am sitting here drowning in facts, opinions and fiction, sharing great writing, and churning out essays myself the real-life dimension all word processing needs to lead back to passes me by, hour by hour by hour. It’s mesmerizing, just like trying to earn money in the hopes it would help me liberating myself from having to earn money was mesmerizing back then, before I simply broke the spell and abandoned the rat race. I suggest you try that as well.
Life is about living. And I don’t mean the kind of living most people advise me to pursue, like indulging in music, marriage, parties, consumption and other “harmless” distractions. There is a human community around me. There are the farm animals and trees who I love to be with. There are the very few – also very precious – close online friends who deserve attention. There is the path of awakening.
And though the latter can lead anywhere, even through the midst of consuming yellow press articles, I have clear indication that mine has something to do with giving more attention to eye-to eye relationships and observing that-which-is-alive-in-me.
With less time for spending on the web, The Empire Express, naturally, will appear less often. If you feel you found an article worth featuring, let me know somehow. Essays of my own making will continue to get published, probably at a little less frequent rate. Use the “follow” button here or on Facebook to stay up to date on new blog posts.
What I’m trying to say in so many words is, there’ll be way less signs of my presence around, especially on Facebook, but this is not an absolute good-bye; it is the beginning of finding a new balance among the many things that make up a life fully lived.
Wolfgang Werminghausen and me have been touching some of what that encompasses in the 16th episode of his podcast Faster Than Expected.

The Empire Express, 2 June 2017

Ongoing Assault

Recent news
A relation of love with the land – Manu Sharma, Ecologise, 20170530
When humans love the earth they live upon, when they truly see each part of the ecosystem as equal and valuable, when they build a non-violent relationship with it, something magical occurs […] Balance is restored in a matter of years.”
One week’s headlines on abrupt climate change – Robin Westenra, Seemorerocks, 20170526
One fine analyst you should have heard of if you are concerned about global warming is Robin Westenra. Many of the articles I have been wading through on collecting interesting material for the Empire Express are gathered in one of his latest essays, a digest of news on research on, and results of, abrupt climate change. Though it shows just one one-week’s segment of a really huge pie, the headlines illustrate the rapid decline of the situation, an unraveling which goes on week after week after week at increasing speed.
The empty brain – Robert Epstein, Aeon, 20170518
A very interesting piece on the history of the cognitive sciences and the myth of the brain/computer analogy.
The willingness to face traumas — be they large, small, primitive or fresh — is the key to healing from them. They may never disappear in the way we think they should, but maybe they don’t need to. Trauma is an ineradicable aspect of life. We are human as a result of it, not in spite of it.”
The extent to which the planet gets turned into trash and poison is truly staggering.
“We need to drastically rethink our relationship with plastic,” [Jennifer Lavers, a research scientist at the University of Tasmania] said. “It’s something that’s designed to last forever, but is often only used for a few fleeting moments and then tossed away.”
The globalization of misery: Mosul on my mind – by Tom Engelhardt, Information Clearing House, 20170515
“The globalization of misery doesn’t have the cachet of the globalization of plenty. It doesn’t make for the same uplifting reading, nor does skyrocketing global economic inequality seem quite as thrilling as a leveling playing field (unless, of course, you happen to be a billionaire). And thanks significantly to the military efforts of the last superpower standing, the disintegration of significant regions of the planet doesn’t quite add up to what the globalists had in mind for the twenty-first century. Failed states, spreading terror movements, all too many Mosuls, and the conditions for so much more of the same weren’t what globalization was supposed to be all about.”
I’m not so sure about intentions. After all, it is the difference in wealth that keeps the shareholders happy.
How do you degrow an economy, without causing chaos? – Jonathan Rutherford, Resilience, 20170515
Well, how do you? I guess we never had a nation willingly walking away from progress, and doing so without leaving plenty of shards. Our timeframe is pretty short, and we are living in a system that is based on growth, so you can’t just slowly adapt to no-growth or negative-growth conditions. Grassroots movements may have to play a role here; if they gained traction, the state might hook up by nationalizing corporations, Rutherford says. (topic relates to the Ted Trainer interview; see below)
Prepping for the end of the world – Mike Sliwa, The Good Men Project, 20170514
Maybe dying has a lesson that outweighs the frantic struggle to survive?“
Recent studies have shown that there’s a direct correlation between climate change and CKDu [chronic kidney disease of unknown origins]. The disease affects farm workers across the globe […these]are the very people who provide the basis of our economies and lifestyles. Climate change will impact our entire economic system and CKDu is potentially a canary in the coal mine, a warning of what is to come.“
There is a large contingent within the biosphere that would love to see ants take over after humans step down,” said Eldridge, who cited the insects’ tireless work ethic, longer tenure on the planet, and ability to work well in groups.“
Where have all the insects gone? – Gretchen Vogel, Science, 20170510
Observations in the wild in Germany show that insect populations have dropped by 78% in 24 years. That’s worse than the decline in vertebrates.
People acquainted to me know that I have a pretty simple, radically downgraded lifestyle. I go to bed shortly after the sun sets; I get up at dawn. My place is more or less a roofed platform with grills for walls, so it’s very open to its environment. Most of the wake times in bed I just listen to the birds, crickets and frogs, and though their numbers have audibly fallen we still have a huge biodiversity existing in our farm. I enjoy being with those fellow creatures every day. After all, “you only get so many Mays in your life”,says ornithologist Tony Whitehead who invites people for forest walks at dawn. I know what Tony is talking about, and he’s right. How many of those Mays do we actually remember? I confess, I have difficulties recalling even one. Springtime memories, yes. But how old was I back then? And, was it May, or April? It’s really better not to reduce one’s nature time to Sundays or, worse, to postpone it till after pension, but to be out constantly, consciously.
“Only now, once you’re outside and engaging with this stuff, is the basis for a meaningful engagement and then a meaningful advocacy for the natural world can come about. You have to get out here”.
Especially recommended article.
US Ambassador to the United Nations Nikki Haley explained, “[W]e can’t honestly say that we can protect our people by allowing the bad actors to have them, and those of us that are good, trying to keep peace and safety not to have them.” North Korean president Kim Jong-un could have said the same thing about his seven nuclear warheads, especially in view of US bombs and missiles currently falling on seven countries.”
Commercial opportunities are vastly outweighed by damage to the climate,”the unknown author subtitles his or her considerate article. Several problems standing in the way of an Arctic gold rush are described. “Nothing, however, looms larger than the potential for environmental calamity.” Given that countries were unlikely to keep within the limits of the Paris Agreement, more radical measures – various ways of geo-engineering — needed to be taken. But,
Even if such ways to cool the planet could be managed on the vast scale necessary, other unwelcome outcomes cannot be discounted. When volcanoes release vast amounts of aerosols and sulphates into the air, they damage the ozone layer—might the same be true for geoengineering?”
Overall it seems that the time has come for climate change to hit the mainstream press, which is quite surprising, but truly astonishing for a magazine like this is the article’s summary:
To ensure political and commercial stability in a defrosting Arctic, and to limit the harm caused by and to the warming pole, countries need to pay it far greater attention. The danger is that it is already too late.”
With all the natural sinks exhaling their carbon quickly, the (non-existent) efforts of mankind to curb emissions have exactly no consequences for the outcome.
This high-level waste must be isolated from the environment for one million years – but no container lasts longer than 100 years. The isotopes will inevitably leak, contaminating the food chain, inducing epidemics of cancer, leukemia, congenital deformities and genetic diseases for the rest of time. This, then, is the legacy we leave to future generations so that we can turn on our lights.”

…provided there are future generations.

Pearls Before Swine

A collection of older articles that – obviously – didn’t change the world.
Towards a unitive life: An interview with Shyam BalakrishnanS. Sharath & Jayan P.M., Ecologise, 20151105 [as featured in Keraleeyam Magazine; translated from the Malayalam by the interviewee]
The interviewee became famous in India after he has been falsely accused of being a Maoist and has been harassed and arrested without warrant by the police. Kerala High Court acquited him, ordering the state to compensate him, because “being a Maoist is not a crime”. Balakrishnan does have radical thoughts, though. He talks of the irreconcilable relation between democracy, nation-state, and capitalism, advocating the fostering of a non-dual, unitive existence which respects life.
The essential truth about us is our oneness… Those living in the delusion of a private life are missing the greatest beauty that nature holds.”
Since the nation-states contradict the natural and basic principles of life, they must fall. The sense of otherness and territory are the prime capital of nationhood. We must fully accept that every community has its own culture and unique characteristics but this doesn’t make it necessary to have a territory guarded by armed human beings.”
we have to integrate all the values ranging from food to freedom scientifically and we must live that through infinite diversities.”
Ted Trainer Interview on ‘The Simpler Way’– Jordan Osmond & Samuel Alexander, The Simplicity Institute, 201511
The current crisis can be taken as an opportunity to shift to a simple lifestyle. The Australian academic explains why there is no way capitalism could be reformed, and why there is no need for fear of an impoverished existence. There are indeed ‘benefits’ from ending consumerism…
What it would really take to reverse climate change – Ross Koningstein & David Fork, IEEE Spectrum, 20141118
Two engineers at Google report on their failed attempts at tackling the climate issue by providing cheap renewable energy.
Those calculations cast our work at Google’s RE<C program in a sobering new light. Suppose for a moment that it had achieved the most extraordinary success possible, and that we had found cheap renewable energy technologies that could gradually replace all the world’s coal plants—a situation roughly equivalent to the energy innovation study’s best-case scenario. Even if that dream had come to pass, it still wouldn’t have solved climate change.”
So even if we listened to our best experts, started right now, and put all our energy into it – we are still running against a wall, one of them being the financial bottom line against which they fought an uphill struggle.
There are, no doubt, all manner of unpredictable inventions that are possible, and many ways to bring our CO2 levels down to Hansen’s safety threshold if imagination, science, and engineering run wild.”
One may dream, of course, but when our lives depend on it we’d better come up with something more solid, no?
We’re hopeful, because sometimes engineers and scientists do achieve the impossible.”
Hopium, Hopium. Some day I might win the lottery, but from my experience, it is rather like, sometimes you lose, and sometimes somebody else is winning.
We can’t yet imagine which of these technologies will ultimately work and usher in a new era of prosperity—but the people of this prosperous future won’t be able to imagine how we lived without them.”
There! The golden age, lingering just around the corner. Let’s face it: money is one of the major problems in the game, and most people rather believe in fantasy tech than to imagine a world without currency. What it would really take to reverse climate change is for industrial civilization to cease existing, and for mankind to survive and wait a few million years until the planet finds a more human-friendly mode of operation again.
Why Capitalism makes us sick – Dr Gabor Maté, 20140928
From the perspective of a physician who specializes in the study and treatment of addiction and is also widely recognized for his perspective on Attention Deficit Disorder, Dr Maté explains the connection between psychological and physical sicknesses, and inhowfar those are being caused by the way we organize work and society. No surprise there, but this is a well presented analysis. See also his interview “Attachment, Disease, Addiction“.


The train of civilization
“Dear Passengers! Travelling at our current high speed, we are going to get term… uhm, I mean, arrive at terminal before twenty-one hundred, faster than expected.”

Famous Last Words

“What do you mean, crash?”

Transcending sustainability

The second thing that came up was, The age of sustainability is over!
It was one of those talks when you expect to spend some time together playing with ideas, but then it explodes and the discussion carves deep into multiple layers of existence.
The other day an anthropology student working on her thesis interviewed me on my understanding of sustainability. I could tell her a bunch about what it is likely not and how we are fooling ourselves into believing we were living sustainably. Changing light bulbs does ring a bell, I guess. This, in itself, has the potential to upset your average conversation partner beyond reason, despite the fact that ‘greenwashing’ has long ago taken residence in every dictionary there is. Noticing she understood my point and was willing to ask the right questions in order to help the talk developing it was a real pleasure to discuss the actual party killer with her for an extended amount of time:
Not only is civilization as such an unsustainable model because it is based on separation and therefore on anthropocentrism and therefore on eternal expansion and therefore on violence and therefore on destruction (read Endgameand other works by Derrick Jensen for a more comprehensive explanation), but we have allowed ourselves to get trapped in a place literally beyond return.
Has that ever occurred to you? We could come up with the blueprint for a perfectly sustainable society, put it into practice tonight, and still get our plane crashed, because we have run out of jet fuel, the craft is already plummeting, and there are no parachutes on board… but we still have plenty of Coca-Cola available.
Being aware of the situation, what are we going to do? Do we ignore the steep decline which we can feel in our guts? Will we rattle the video screen, screaming at the top of our lungs that we want out? Or are we staying calm, trying to help our neighbour cope with the shock? As far as I’m concerned, the fact that we are all dead in a minute, with no one left to tell our story, doesn’t mean a thing. It is no excuse for selfishness. It never was, even if we had a thousand years to live, and we simply need to do what feels right, be it against all odds.
Though very few share my alleged pessimism regarding our near-term survival some of us have at least understood the need for action. Unfortunately, all of the sustainability movement & most of environmental NGOs have been hijacked by Mother Culture. People like Cory Morningstar and platforms like Deep Green Resistance or Wrong Kind Of Green have described how well-meaning activists get soaked up by financial interests which make them believe that their actions have a beneficial effect on the natural world when all they are attempting is, to sustain the unsustainable set of living arrangements called industrial civilization. The colossal misguidedness is as tragic as it is typical of modern-day existence. I cannot help but wonder whether there is meaning in anything we do when it seems we are caught in a hopeless situation. I’ll come back to this in a minute.
First let me repeat what many of my regular readers know already; I am not about stopping anyone from doing anything. In reaching out through my writing I attempt to shed a light on the insane thought patterns of our culture in order to raise the questions that actually matter. We need to see what is real. Only then is there a chance of us being able to make a difference.
Talking about sustainability, what is it exactly that we want to maintain? Our way of life? Or life as such? Ask yourself which one is more basic. The answer tells you something about goals worth pursuing and prices to be paid, and I do hold that, if we come from our deepest understanding of reality, we get a sense of a fundamental, innate kind of morality. When we allow that set of deep values to intuitively guide our actions we no longer let ourselves get stopped by petty arguments, nor do we rate success as highly as before. We eventually may fail to achieve what we wanted to happen; we may die in the process of pursuing our aspirations. The whole world may fall apart, which we may foresee or not, but we won’t stop following the path of right action.
Raising awareness in ourselves and others is a necessary first step for inciting activism. We need to know the facts, we need to get our goals straight, we need to get connected. Yet no amount of words, and I must have spilled hundreds of thousands of them already, no amount of learned philosophizing nor new-age self-improvement talking-heads’ workshops can replace walking the talk. It is only when thought, words, and action are in line with reality, with what is, that we have a chance at touching that which will last in one way or another. As over short or long none of us lasts, as even our whole species goes extinct sooner or later, sustainability requires us to transcend both our personal interests and the interests of the human race. This is why, as a person who foresees an impending calamity, I am more inclined to live actively than ever before, at times when I still believed in changing the world. In acting, I consciously manifest the understanding that wanting to change the world is rejecting what is and that this notion led us to the unsustainably complicated culture we hate to let go even as it kills us. To act sustainably, to me, means to live simple or, in its most radical form, to simply live. The age of sustainability, the bloody rule of civilized ways is over. Only existence is eternal. Whatever will be, will be.


With fracking, mountain-top removal, the Athabasca tar sands, millions of acres of burning forests, hundreds of species disappearing each day, oceanic trash vortices, nuclear desasters, the sputtering Gulf stream, both polar ice caps melting at the same time, and sky-rocketing greenhouse gas emissions, what more does it take people not only to see, but to… act? And then again, with so many inescapable avalanches like the clathrate gun triggered, what’s the point of activism, other than making a point of one’s will to change the world? What would be the right way to act, anyway, when it has been for the idea that human activity could improve on creation that everything became so ugly? And if you knew how to act appropriately, how would you stand up to an omnicidal system that – until now, though not for much longer – provides you with everything you need for survival (and therefore makes you complicit in the destruction)?
So many questions with nobody to answer them on TV. We’re not exactly lied to when the talk is about probable human extinction until 2100 in case we don’t curb emissions, are we? Five to ten years from now, no matter what we do, matches quite well with it. The someone who came up with postponing all issues to the next turn of the century was a genius. 2100 is far off into the future. In 2100 none of us will be around anyway. 2100 sounds so much more comfortable than 2030, doesn’t it? 
But it is not like we are going to leave our children and grandchildren a mess which they would bitterly complain about. They’ll be extinguished, too. No one there to complain, no one there to take the blame either.
Grief is now with me all the time. Accepting one’s own mortality is quite a different thing from being faced with the probable near-term eradication of all life. Yet as both human society and the community of life are unraveling, each day a little further, a little faster, I function well thanks to having switched to a saner lifestyle some years ago. I can take my time to look at this feeling more closely: This grief is not of the depressing kind. It rather feels like a looking glass with regards to everything I do or think about. I take joy in simple tasks like cleaning the floor. I find meaning in suffering, direction within chaos. All relationships have greatly intensified in the face of impending collapse.

I breathe in. I breathe out. I am alive right now, along with most of the species supposedly dying out somewhen today. I do not deserve another day; yet I receive this gift and I am grateful for having been given premonition; the chance to witness, to understand… this – neither in panic, nor in denial, but consciously.

Keat capsules

This kind of building is usually described as environmentally friendly because it is mostly made of biodegradable stuff, but one has to see that seven billion people living like this would require unimaginable amounts of raw materials:
Monocropping of timber and of leafy plants would eat further into the already distressed environment, requiring also huge amounts of water. Stone quarries cut ugly wounds into the landscape as well. The overall environmental footprint of mankind probably would become worse than it is already.

The problem lies with the amount of land, power and resources needed to sustain a population this size, even if we all agreed to eat less, consume less, move less, and use less electricity.
One way or another this dilemma has to be resolved — and it will. Whether we will like the solution is another thing.
But let’s spare ourselves the discussion. Words rarely make a difference before experience verifies them.

What do we actually need?

I seem to have a phase of disorientation lately, resulting in either not knowing what to think (and therefore write), or alternating between multiple ways of looking at the world. The dissolution of wrong and right combined with the study of various solutions to the current crises do me no good, some may say; although I guess this is the only way for me to eventually get rid of a sickening belief in the concept of control over my environment. During the past two years I have learnt to let go of the idea that, by controlling money flow, people’s view of my person and the world, and other variables, I could finally reach a stable state of security, a safe ground to plan the future on. I was taught to believe in the power of control – and believe I did.

The concept of control is an illusion. After all that has gone ‘wrong’ in my life, all failed plans and relationships, hardly anyone around here knows better than me. (I owe everyone hugs and apologies for having been mean, I guess.) Still it ain’t easy to accept and let things come my way, awashed as I am still by Western culture. To naturally let go means to have faith, trust and belief in fate, especially the ways of people. I admit to have a deficit in that field, a deficit that, thanks to Auroville, is not quite as awful as it used to be.
Back in Europe, where I am currently stuck, I am also stuck with developing ‘skills’ like those mentioned above. For how can you trust people in a competitive society, i.e. an everyone-for-themselves system of constant fighting, battling, and warfare? Can people whose whole life is based on againstness and who make a living out of destructiveness show you how to love and feel loved? Would you ask a priest to learn programming?

It sure takes a peaceful environment and a loving teacher to develop the qualities mentioned above. You cannot do it all by yourself in environments like the one I have been in all my life. Therefore my longing for a fundamental change in the ways of the world. And yes, there is an emphasis on ‘my’, as I might share this longing, this need, with other fellow creatures, but can only speak for myself. When I once adopted Jacque Fresco’s vision of a resource-based, fully-automated civilization, I had the dream of cutting off the crap, preserving only the best of nowadays’ society. But shortly after, I had to learn that, right when I got where I was intellectually going, the road was still stretching a long way in front of me.

Yes, there is the need for a very different social environment, but no matter how you put it, the way there starts with a thought, feeling or intuition, rather than with an action.

If we are able to survive the next 100 years, The Venus Project may very well become a reality. But the longer I go into the subject of improving the world and ourselves the more I doubt the necessitiy of having a civilization at all. If we ourselves did the work that sustains our lives, it would be the ultimate means to reconnect to the foundations of existence and the happiness of being one with what we separated ourselves from as “environment”. It would be the ultimate means to free ourselves from governance and 8 hours or more a day of alienating work. Instead, we’d spend just 2-4 hours on occupations we care about, and that were really satisfactory as they make us learn, grow and survive. It was civilization that made work such an uncomfortable experience. It was civilization that made us needy and greedy. It was civilization that created organizational structures bigger than a single individual can handle. You hardly find people complaining about such things in tribal, spiritual or buddhist environments for instance – which are based on contentment with what IS rather than what could come.

Under such conditions there is no need for insurances, money, global markets and all the like. There is also no need for cities, industries, robots and all the technologies that endlessly distract and amuse our minds, separating us from the real world around us, and that demand for solutions to problems that haven’t been there in the first place.

We know that people can be happy without possession. We know that we can be happy with living off the land, not wanting anything but a little bit of company. In fact, it is the wanting that makes us (and others) suffer, for it creates discontentment; in other words unhappiness; in other words conflict with our situation.

All that boils down to the question: What do we actually need? How did we ever come to the idea we could not live without all the stuff that surrounds us today, along with made-up concepts of “society”, “institution” and “civilization” that have materialized in our lives without any basis in the material world whatsoever?

Of course we are a species that doesn’t like to relinquish even the slightest bit. It would be hard to change ourselves to being content with less stuff than we own today. But isn’t that exactly the walls we are running into all the time? People refusing to give up the pieces of shit they have, despite accurate information of a better world where there is no ownership, no fight, no oppression?
Then how much does it actually take to make our existence worth living?

I’d say, it is just a change of mind on the deep spiritual level – which no technology in all the world will be able to bring about. Whether or not there will be highly developed technology in the future hence doesn’t make a difference in bringing about such a process. On the level of ideas I am not against the direction of The Venus Project in so far as we want the same: The end of the monetary madness giving path to something much more healthy.
It is only that I highly doubt we’ll be able to trigger a general paradigm shift as long as we are organizing at the millions, while using technology as a means of control. To learn how to govern yourself you would want to live with and by yourself; to learn how to heal the world you would actually have to stop treating it like disposable, dead lump. To know what is real we have to get rid of the symbol, the word, the rational logic, and “get in touch” again.
How do you do that within our culture? – You can’t! It is the culture’s aim to keep you off this path. It provides no means by which to achieve it, even destroys you if you try too hard. You cannot change it as a whole, yet need a place to stay.

And there I go, off into the wilderness, into communes, or whatever my path may be. As I leave, as we leave one by one, the culture of competition, againstness and destruction dissolves, and society falls apart in yet another way than the self-defeating rip-off of nature’s gifts.

Why I had to leave the movement to actually join the movement

Recently, I read a blog that really impressed me with its reasonable criticizm of The Zeitgeist Movement (TZM). Although Jacque Fresco’s vision of a resource-based economy (RBE) is one of the most desirable to me, Fresco and TZM are missing one thing that is absolutely necessary for bringing about fundamental change: The values on which an RBE is based have to be part of people’s world view FIRST, before they are going to actually work towards a transition. Otherwise people will just perpetuate their previous ways until someone does the revolution for them.
The real revolution takes place in people’s individual heads, just like Jiddu Krishnamurti said, or it will stay “a theoretical fantasy that will appease those who still want both their gadgets along with their clean air”. As a matter of fact, many TZM members are in for saving their asses from the grip of impending poverty.

The new society cannot work if the paradigm it is based upon remains a mere intellectual knowledge instead of becoming a fact of (everyday) life.
“My argument is”, says Mark Boyle, “that under the vision that Peter [Joseph] and Jacque have, people will be so far disconnected from the things they consume to have (or maintain) any respect for them now or continuously. I also believe they will have no understanding as to why we need to change so drastically to begin with.”

The lack of understanding within the front rows of TZM has shown blatantly since late 2009. In fact, the request for a practice-what-you-preach approach has been regarded as a threat to the integrity of a movement that is, in contrast to its vision, busy with aggressively self-protecting its hierarchical chain of command and telling their members to proceed with supporting the monetary system til doomsday.

“The low-tech but completely organic society I am proposing, whilst not as attractive to the addicted masses, I believe is actually possible and not just a fantasy that looks great and will appeal to people who want to continue with their fantasies and addictions. – Walden versus TVP, I guess, as a solution”, states Boyle, author of “The Moneyless Man”. And I agree, because I see the need to first reconnect people to the foundations of their lives before enabling them to toy around with nanotech and other stuff from which we would really benefit… provided we became wise enough to avoid self-destruct.

Given a real shift in how we look at the world, a low-tech resource-based approach will offer at least as much contentment in life as Fresco’s technical wonderland. The change we need, no matter if we go for huts or skyscrapers, is a progress in our social abilities which are horribly retarded compared to our scientific achievements. It can only result from inner observation and understanding the processes of the mind. Such an understanding will manifest, without effort, in behaviours much more sane. And no matter what type of society structure we erect then (likely some sort of RBE anyway), it is going to be a highly desirable one.

The one-straw revolution

Do-nothing farming, also known as natural farming, Fukuoka farming, and The Fukuoka method, is an alternative permaculture farming method to chemical or traditional farming. It reduces human intervention to an absolute minimum, allowing nature to do the work. As odd as it may seem, do-nothing farming is able to produce at least as much food per acre as any other method, without tilling, nursing, pruning, planting in tidy rows, or using machinery, fertilizers, compost and pesticides.

The One-Straw Revolution

The method became widely known through the book The One-Straw Revolution, originally published in 1975, by Masanobu Fukuoka (1913-2008), a Japanese microbiologist who tested spiritual insights on his father’s farm.

He began his career as a soil scientist specializing in plant pathology. In 1938, he began to doubt the wisdom of modern agricultural science. He eventually quit his job as a research scientist, and returned to his family’s farm on the island of Shikoku in Southern Japan to grow organic fruits, vegetables and grain. From that point on he devoted his life to developing a unique small scale organic farming system that does not require weeding, pesticides, fertilizers, or tilling.

The One Straw Revolution has been translated into many languages and usually sold for the net cost price. Fukuoka shared his knowledge with everyone interested and allowed people to volunteer on his farm for days, months or even years.



Going through a crisis at the age of 25, Fukuoka had a revelation: “In this world there is nothing at all.” There was no reason to worry about life because he suddenly realized that “all the concepts to which he had been clinging were empty fabrications. All his agonies disappeared like dreams and illusions, a something one might call ‘true nature’ stood revealed.”[1]

This insight, and the observation of a rice plant growing wildly on an uncultivated piece of land lead him to the notion of do-nothing. But having ruined his father’s tangerine garden that way, his first important lesson in natural farming was that one can’t change agricultural techniques abruptly. Trees that have been cultivated cannot adapt to neglect. Newly-planted untouched plants can, he found out. They seem to somehow remember their natural offspring which required no cultivation whatsoever. Human intervention weakens plants, so they get addicted to pruning, fertilizing, plowing, additional watering and pesticides.

During the following years, Masanobu Fukuoka developed, by observing nature and trial, simple methods for a natural way of doing agriculture.

A Way of Life

Fukuoka insisted that natural farming was not just a method but a way of life based on simplicity and oneness with the Earth. Ideally, all people would become farmers. He predicted that a large-scale change in consciousness would lead to the fall of governments and whole economies, for a human being, independent of external food supply, would be no more prey to manipulation, power games and consumerism. He wanted man to reexamine his relationship with nature in its entirety. That would be a revolution triggered by straw. But it requires that people shift to seasonal, regional and vegetarian diet rather than consume exotic and/or protein-rich food.

Fukuoka saw an opportunity that people could live in harmony with each other and with nature: “Natural farming is not simply a way of growing crops; it is the cultivation and perfection of human beings”[2], he said. “Most people do not yet understand the distinction between organic gardening and natural farming. Both scientific agriculture and organic farming are basically scientific in their approach. The boundary between the two is not clear.”[3]

While nature is the real expert in growing stuff, Fukuoka says, man’s intellect has distorted this wisdom. Modern science, along with industry and government, is leading man ever further away from the community of life. We seem to be “so steeped in science that a method of farming which discards science altogether will not be digested.”[4]


Despite the catching phrase “do-nothing” there still is some work to do, of course. But it points out that many agricultural practices, which generally are regarded as essential and indispensable, can be left out, which results in a significant reduction of effort, money and time to be invested.

The method, originally developed for Japanese conditions, got successfully adapted to other places around the world. In India, for example, natural farming is often referred to as Rishi Kheshi.

Green Manure only

Fukuoka mixed seeds of white clover with rice or winter grain. A ground cover of white clover will grow under the grain plants to provide nitrogen and keep weed plants from overpowering the crop. Weeds are also considered part of the ecosystem, periodically cut and allowed to rot on the surface so the nutrients they contain are returned to the soil.

Ducks are let into the grain plot, to eat slugs and other pests. They leave just a little bit of manure.

No prepared compost or chemical fertilizer must be applied.

Seed Balls

In order to protect seeds from being eaten by birds, they have to be dampened a bit, then wrapped in a layer of clay powder, compost, and sometimes manure. The seeds necessary for 1/4 acre can be prepared within a few hours. The result is a denser crop of smaller but highly productive and stronger plants.

Little or no Tillage

The seeds get brought out on the surface of the untilled earth to grow. Tillage is usually unnecessary if the ground is not too hard. Plowing severely disturbs insects and worms which keep the earth fertile.


The ground has to stay covered all the time. The clover does that during the growing season.

Shortly after the harvest, the complete straw is scattered loosely (not straight!) in thick layers as mulch. The straw decomposts until the next harvest time, giving back all the taken-out nutrients from the previous crop.

Fukuoka used short-stemmed grains which had a spike to halm weight ratio of 1:1

Crop Rotation

By observation of natural processes, Fukuoka learned about the optimal moment for seeding, and also which plants best complement with each other. He only intervened when necessary.

Regarding grain, he brought out rice and winter grain in rotation. Each grain crop is sown two weeks before the previous one is harvested. This is done by broadcasting the seed among the standing crop(!) During the harvest, the new shoots get trampled down, of course, but they recover quickly and begin to sprout.

This sort of double crop rotation can be done over and over on the exact same spot, without ever depleting the soil. Mulching by clover and straw even enriched its fertility over the years.

Minimal Irrigation

Fukuoka seeded rice directly on the spot where it finally got harvested, without transplanting from a nursery field and without the use of paddy fields. With very little irrigation and just one week of water standing in the field, the do-nothing method saves enormeous amounts of water and labour (i.e. transplanting, min. four times of weeding a year, flooding) and thereby avoids overly methane production.

Natural Pests Regulation

Instead of trying to root out pests, natural farming lets nature have its way. The insect population in and above the ground is much higher than in plowed and sprayed fields. Predators like mice, birds and spiders are allowed to roam. The species control each other and keep balanced. Plagues appear rarely and never mean the loss of whole crops.

No Pruning

Trees and bushes never get pruned. Branches and twigs arrange themselves so they each get the optimum of sunlight. An already pruned tree has to be withdrawn carefully over at least two years before it adapts to do-nothing farming. A wide range of grass species on the ground and mixing various tree species keeps the orchard healthy.

Scattering and Mixing

Vegetables can be grown wherever there is a small unused piece of land, preferrably among fruit trees to enrich the soil. Varieties should be brought out mixed with each other on the already existing vegetation cover.


Fukuoka’s labor resulted in an equal or higher amount in crops than traditional and chemical farming in the same area, while the fertility of the soil constantly increased over the years and natural balance was kept. This balance self-regulated pests so there have been little to no losses in crops. With an average of about one hour of work per day, Fukuoka was able to get as much grain from a quarter acre of land as needed to feed a family of five. Costs reduced to almost zero, as no fertilizer, pesticides, seeds, heavy machines or food had to be bought to run the farm.


* Masanobu Fukuoka: The One Straw Revolution – The Natural Way of Farming.
* Masanobu Fukuoka: The Road Back to Nature
* Masanobu Fukuoka: The Natural Way of Farming – The Theory and Practice of Green Philosophy


1. ↑
2. ↑
3. ↑ Masanobu Fukuoka: The Road Back to Nature p.363
4. ↑