Protein Farmer

Stella Matutina Farm

As I go about my days of farming, I often pore over ideas, images, or lyrics from my experience as I execute my various tasks, whether I’m moving an electric fence, seeding daikon (as I did this week), weeding, or what have you. It’s more reverie than anything: not completely deliberate, and not completely random. Somewhere in between. Lately, besides the English ballad “Tam Lin” (which you can check out here in a rendition by the very talented Anais Mitchell and Jefferson Hamer) and the Anglican hymn “All Things Bright and Beautiful” (which hear in this jangly version by the delightful Rain for Roots), I’ve been ruminating on the scene in Blade Runner 2049 in which the replicant Detective K (played by Ryan Gosling) confronts and arrests the replicant Sapper Morton (Dave Bautista). Morton, a former military grade replicant, is at that point a “protein farmer,” that is, a farmer raising insects for their highly nutritious larvae. Yum.

There is no accident why this image has invaded my pastoral meditations. The Corporate-Governmental Archons have been in full publicity mode, enlisting celebrities from Nicole Kidman to Angelina Jolie to promote the wonderful possibilities of introducing insects into the Western diet as a replacement for those environment-destroying cattle, pigs, and chickens. The New York Times, ever at the vanguard of the bequests of the Archons, even ran a story recently arguing that the taboo against cannibalism may have been an overreaction. My God.

Apparently, this move is supposed to be “environmentally friendly.” Well, I call “bullshit.” Jettisoning husbandry in favor of an animal-free agriculture is the way of death. As any biodynamic farmer could tell you, animals belong on a farm and contribute to the fecundity of everything—the plants and soil as well as the wild creatures (including insects) in the meadows, woods, and waters, not to mention people. Certainly, factory farming is antithetical to this fecundity, but the agricultural project of Bill Gates, Klaus Schwab, and their minions (talk about a “basket of deplorables”!) is just as toxic and even more demonic. The Netherlands’ Mark Rutte and Cananda’s Justin Trudeau (and what the hell, pray tell, is really going on behind the Maple Curtain?) are all in on the globalist agro-scam, hiding behind a nitrogen emissions reduction fig leaf. Sustainable farming is not what they are promoting: they are promoting a continued power grab that went into high gear in early 2020 when the greatest wealth transfer in history began in earnest and corporations capitalized (the exact word) on societal anxieties and destroyed and plundered millions of small businesses with the help of their bureaucratic henchmen in governments around the world (but particularly in the West). Again, as any decent organic or biodynamic farmer knows, transitioning to these sustainable methods from conventional ways of working takes time, 7-10 years according to Vandana Shiva, so going cold turkey, as happened recently (and tragically) in Sri Lanka, can have very predictably disastrous results. Guess what: the Archons know this. Also guess what: it’s what they want. In theology we call such entities demons.

Besides vegetables, we raise a decent amount of protein on our farm. Though veggies are part of our CSA, we mostly raise meat for ourselves—including beef, lamb, pork, chicken, duck, and goose. To that we supplement our diet in winter with venison and rabbit. Humans, some might be surprised to learn, are also part of the circle of life. We do, however, offer eggs for sale and the possibility for a share in our dairy production. Our little Jersey cow, Fiona, gives about 3 gallons of milk a day on average (more when she freshens) and even when all nine kids were at home this would have been more than we could handle. Now with only four still at home... you get it. We make various cheeses (I made some queso blanco and ricotta this morning), butter, yogurt, ice cream, kefir and so forth, and milk proteins are a great staple of the diet. We also have insects on our farm, foremost among them our honeybees. But we don’t eat them.

Interesting that this all occurred to me the week of Lammas and the Transfiguration, two feasts that mark the beginning of the first fruits and harvest cycle. Today, for example, just before the blessing of fruits (in our case, grapes, cucumber, zucchini, peppers, onions, and tomatoes) in observance of Transfiguration during house church, we read these lines from “The blessing of the straun” found in the Carmina Gadelica:

Each meal beneath my roof,

They will all be mixed together,

In name of God the Son,

Who gave them growth.

Milk, and eggs, and butter,

The good produce of our own flock,

There shall be no dearth in our land,

Nor in our dwelling.

In name of Michael of my love,

Who bequeathed to us the power,

With the blessing of the Lamb,

And of His Mother.

Please don’t be fooled. Nature is not a realm of scarcity. Rather, nature is superabundant. There is an excess of life on a farm and on this planet. Those who say otherwise in the rhetoric of scarcity are trying to sell you something: a kind of slavery.

Protein farmer? How about protean farmer.

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses. Also check out the latest volume of Jesus the Imagination: The Divine Feminine. Twitter: @Sophiologist_

Sacred Magic and the Western Death Cult

'The Empress' by Katrin Welz-Stein

Over the past couple of months I have been enjoying a couple of unrelated online discussion forums studying Valentin Tomberg’s extraordinary text Meditations on the Tarot. In one recent conversation with Shari Suter and Nate Hile at the Grail Country channel on Youtube, we discussed the third letter of the book on the card The Empress. (You can watch it here).

I don’t know exactly how many times I’ve read this book, but it is definitely in the double-digits, and every time I read it I find new riches. One thing that jumped out at me this time—and which came up in our conversation—is what Tomberg describes as the role of “sacred magic” in the world through the symbol of the Tree of life which he contrasts to the methods of science since the seventeenth century. “For the practical aspect of the scientific ideal, “writes Tomberg, “is the domination of Nature by means of putting into play the principle of destruction or death.” [1] This was not a new insight of Tomberg’s: Goethe and Rudolf Steiner had said much the same things (as did Robert Fludd and Thomas Vaughan before them), and closer to our own time Mary Midgley, Pierre Hadot, Rupert Sheldrake, and David Bohm have stood in general agreement with this claim, which is in its essence a very sophiological intuition. He continues:

“Imagine, dear Unknown Friend, efforts and discoveries in the opposite direction, in the direction of construction or life. Imagine, not an explosion, but the blossoming out of a constructive ‘atomic bomb.’ It is not too difficult to imagine, because each little acorn is such a ‘constructive bomb’ and the oak is only the result of the slow ‘explosion’—or blossoming out—of this ‘bomb.’ Imagine it, and you will have the ideal of the great work or the idea of the Tree of Life. The image itself of the tree comprises the negation of the technical and mechanical element.”

The subtitle of Tomberg’s masterpiece is “A Journey into Christian Hermeticism,” and by “Hermeticism” Tomberg means a Christian synthesis of art, science, and religion. This was evident in pre-Reformation Western Christian culture in, for example, the imagery of the microcosm and its relationship to the macrocosm or in the signatura rerum, the signatures of things (plants, minerals, animals, stars, planets) and the spiritual realities to which they point. This Hermeticism, I claim, is almost identical to Sophiology.

“Now the ideal of Hermeticism is contrary to that of science. Instead of aspiring to power over the forces of Nature by means of destruction of matter, Hermeticism aspires to conscious participation with the constructive forces of the world on the basis of an alliance and a cordial communion with them. Science wants to compel Nature to obedience to the will of man such as it is; Hermeticism—or the philosophy of sacred magic—on the contrary wants to purify, illumine, and change the will of man in order to bring them into harmony with the creative principle of Nature (natura naturans) and to render them capable of receiving its willingly bestowed revelation. The ‘great work,’ as an ideal, is therefore the state of the human being who is in peace, harmony, and collaboration with life. This is the ‘fruit’ of the Tree of Life.”

Biodynamic farming is a great example of this kind of Hermetic cooperation with Natura. On the other hand, modern science, for the most part, continues to operate along the lines of compulsion (which we can by extrapolation define by the, alas, too-often heard term “mandate”). If anything over the past two-plus years, we have seen the apotheosis of a “science of the mandate,” in its grasping for a totalizing and absolute dominion over all aspects of human life. This is the way of death.

In fact, as my interlocutor Mr. Hile recently observed, what we have all around us is a “death cult,” and I would add that institutional science is the high priest of this religion.

Central to this religion—though rarely admitted openly—is a hostility to fecundity, which we can see in the cult’s hostility to fertility. And this fecundity touches all domains:

“The third Arcanum of the Tarot, being an arcanum of sacred magic, is by this very fact the arcanum of generation. For generation is only as aspect of sacred magic, If sacred magic is the union of two wills—human and divine—from which a miracle results, generation itself also presupposes the trinity of the generator, the generant, and the generated. Now, the generated is the miracle resulting from the union of the principles of generator and generant. Whether it is a matter of a new idea, a work of art, the birth of a child, is not important; it is always the same law of generation which operates; it is always the same arcanum—that of fecundity—which is at play; and it is always the same mystery of the Incarnation of the Word which is the divine prototype here.

“We have said above that sacred magic is life such as it was before the Fall. As life is always generative, the arcanum of sacred magic is at the same time that of generation before the Fall—vertical generation, from a higher plane to a lower one—instead of horizontal generation, which is accomplished on a single plane.” [2]

So, what we have is fecundity versus the Western Death Cult, as I have recently written on the gradual opening to the possibility of socially acceptable infanticide. And the presence of the Death Cult is nowhere more apparent than in its constant attacks on Nature—most vividly shown in its attack on the feminine.

Examples of these attacks are rampant, particularly in the rhetorical games (and I’m an English and philosophy professor—I know about rhetorical games) currently at play by the Enemy. One absolutely tragi-comic example is the recent story in which midwives in the UK’s Brighton and Sussex Hospitals were told by higher ups to stop using “vagina” when referring to a woman’s reproductive organ and, instead, adopt “‘front hole’ or ‘genital opening’”—an idea that surely is the product of some woke administrator’s back hole. Such innovations would be unthinkable without the interventions of Science, Inc. Just as Huxley predicted in Brave New World, the word “mother” is now increasingly equated with the most vulgar profanity. A similar word game now coming into common parlance is to replace “pedophile” with “minor attracted person.” O brave new world that has such people in it.

Tomberg’s exact contemporary Lewis Mumford also saw what was happening and what was coming. Writing in 1964 (very close to the time at which Tomberg wrote on The Empress), Mumford had this to say about the march of technology:

“The danger springs from the fact that, since Francis Bacon and Galileo defined new methods and objectives of technics, our great physical transformations have been effected by a system that deliberately eliminates the whole human personality, ignores the historic process, overplays the role of abstract intelligence, and makes control of physical nature, ultimately control over man himself, the chief purpose of existence….

“The bargain we are being asked to ratify takes the form of a magnificent bribe. Under the democratic-authoritarian social contract, each member of the community may claim every material advantage, every intellectual and emotional stimulus he may desire, in quantities hardly available hitherto even for a restricted minority: food, housing, swift transportation, instantaneous communications, medical care, entertainment, education. But on one condition: that one must not merely ask for nothing that the system does not provide, but likewise agree to take everything offered, duly processed and fabricated, homogenized and equalized, in the precise quantities that the system, rather than the person, requires.

“…. Once our authoritarian technics consolidates its powers, with the aid of its new forms of mass control, its panoply of tranquillizers and sedatives and aphrodisiacs, could democracy in any form survive? That question is absurd: life itself will not survive, except what is filtered through the mechanical collective. The spread of a sterilized scientific intelligence over the planet would not, as Teilhard de Chardin so innocently imagined, be the happy consummation of divine purpose: it would rather ensure the final arrest of any further human development.” [3]

Medical, technological, and rhetorical attempts to control Nature are ultimately attempts to control the Real. Attempts to control Nature and the Real, therefore, are assaults on both the feminine and the masculine, as well as on the family. Assaults on the feminine and the masculine and the family, then, are finally assaults on the Divine Feminine and the Divine Masculine—and they’re not on a spectrum.

It is a matter of what kind of science one wants: a science based upon the will to power, or a science of collaboration with life. It doesn’t seem like a very difficult choice.

Scene from Terrence Malick's Tree of Life. He certainly understands Sophiology.

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses. Also check out the latest volume of Jesus the Imagination: The Divine Feminine.

1. Meditations on the Tarot: A Journey into Christian Hermeticism (Amity House, 1985), 68.

2. Ibid., 72-73.

3. Lewis Mumford, “Authoritarian and Democratic Technics,” Technology and Culture 5, no. 1 (Winter 1964); 1-8, at 6-7.

The New Demons

In early modern England, a playgoer and diarist recorded an extraordinary special effect during a performance of Christopher Marlowe’s Doctor Faustus:

“Certaine Players at Exeter, acting upon the stage the tragical storie of Dr. Faustus the Conjurer; as a certaine number of Devels kept everie one his circle there, and as Faustus was busie in his magicall invocations, on a sudden they were all dasht, every one harkning other in the eare, for they were all perswaded, there was one devell too many amongst them; and so after a little pause desired the people to pardon them, they could go no further with this matter; the people also understanding the thing as it was, every man hastened to be first out of dores.” [1]

Reportedly, this was not the solitary instance of the appearance of unaccounted-for players at performances of the play. But was it an actual supernatural occurrence, or only some over-the-top PR devised by some Elizabethan theatrical impresario? Nobody knows for sure, but I wouldn’t rule anything out. Always remember: there are more things in heaven and earth than are dreamt of in your philosophy. If you call them, they will come.

The early modern period, though it was also the time of the first stirrings of Bacon, Descartes, and the Scientific Revolution, was still a period of widespread belief in the supernatural, a belief which even found its way into what we might now call scholarly research. In my book Literature and the Encounter with God in Post-Reformation, I explore this phenomenon in relation to John Dee and his alleged conversation with angels in a chapter entitled “John Dee: Religious Experience and the Technology of Idolatry.” My argument there is that the various occult technologies employed by Dee and his assistant Edward Kelly actually worked toward deluding him (or assisting the spirits with which he was conversing toward deluding him) and resulted in a kind of Maronian lapse into idolatry. It is a tragic and cautionary tale that should make anyone think twice (or more) about using any kind of paraphernalia for attempting converse with supernatural beings. It never ends well. Not a good idea. Don’t do it. But these types of experiences hardly ended with the arrival of the Enlightenment.

On the first day of Easter 1898, for example, the Russian philosopher and mystic Vladimir Solovyov encountered a demon while on ship. It appeared “in the form of a shaggy beast,” and he asked it, “But you know that Christ is risen?” “He may very well have risen,” the beast is said to have replied, “but I will make an end of you all the same” and attacked him. According to Sergey Solovyov, the philosopher’s nephew and biographer, Solovyov was later “found stretched on the floor senseless.” [2] But he lived.

I’ve seen or experienced such things at first hand a number of times over the years, the last time about a year ago. Here’s an entry from my notebook: “My daughter is being bothered by a spirit. It won’t let her sleep. Every time it visits, always late at night, she awakens me in tears and asks me to bless her room. I pray Psalm 68 and sprinkle the room with holy water, and then the entire house, the younger children sleeping in their beds, and I anoint her with chrism. One night the spirit returns and is very reluctant to leave. After removing it from my daughter’s room, it disturbs my sleeping wife who awakens and tells me “Michael, you need to get rid of it,” in a very forthright manner as if telling me to wash the dishes. I anoint her, cleanse the room with holy water., and she goes back to sleep. When I go back to bed I pray the rosary. I finish praying, and start to fall asleep when it attacks me, pushing me down on the mattress by the shoulders. I struggle to breathe, to awaken and rise; but finally yell, “Go!” and I can get up. I anoint myself. It leaves for a time.”

I’ve told other people about what happened, and I have been (and haven’t been, at the same time) surprised to find that such is not as uncommon as one might believe. Perhaps we are not as modern as we have let ourselves believe.

Of course, none of us should really be surprised: the Gospels are full of stories about Christ casting out demons. Unfortunately, many contemporary Christians try to interpret the demons Christ encounters as manifestations of psychiatric disorders, or quirks. Or something. Maybe anxiety.

Maybe.

I say all this, not to wax sensational but only to say that our own cultural moment for the last few years seems to me increasingly to give evidence of a kind of widespread demonolatry, but for the most part masked by a sort of postmodern secular ennui. Or, as Shakespeare says in The Tempest: “Hell is empty, and all the devils are here!” I mean, just look around.

As we see in scripture, notably in the temptations of Eve in Genesis and Jesus in the gospel accounts, the demonic is the origin of false advertising. The subject is promised all kinds of goods—power, wealth, longevity, prosperity—but the delivered product never lives up to the hype. Just the opposite. These promises continue in our own day, though the chosen medium is not via supernatural “magic” in the manner in which it may have been understood from ancient to early modern times, but through medical and technological interventions aided and abetted by governmental policy and popular acclaim. The recently much-touted transhumanism is but one example of this with its accompanying slogan of “You’ll own nothing and be happy” and other Utopian currencies of false coinage. Demons may offer freedom or liberation, but what they deliver is slavery. Every. Single. Time.

Importantly, these interventions—not all at once, but over time and, ultimately, totalizing—distance the subject from nature. We end up imprisoned in a technological-pharmaceutical-bureaucratic Otherworld This was the long-game of urbanization—and the kinds of transhumanist phenomena I’m speaking about are nothing other than afflictions attendant to urbanization. You don’t see it happening with people in the countryside. As Jacques Ellul writes, “The city person is separated from the natural environment and, as a consequence, the sacred significations [of connection to the natural world and its rhythms] no longer have any point of contact with experience.” [3]

I don’t have a precise taxonomy for these various spiritual beings afflicting individuals and the world, but they both seem different in kind and identical in aims. I think this works initially at the individual level, exploiting the traumas and anxieties of good people who have given in to despair and hopelessness, who think something must be wrong with them and that the magic of pharmacology or technology or politics can deliver them. This is a very subtle and sneaky form of idolatry—it happens without one knowing it. But, as happened in many of the totalitarian regimes of the 20th century and as we are witnessing today, this free-floating anxiety can metastasize into the body politic (the demonic parody of the Mystical Body) and infect entire societies with various forms of possession.

This is why Ellul described our post-Christian era in terms of “the new demons.” Even though our societies in the West are post-Christian, they still retain the assumptions of Christianity, though their allegiances have been unconsciously transferred to other gods. “Post-Christian society,” he writes, “has been deeply affected by Christianity, and bears the latter’s mark: the mark of original sin, of the desire for salvation, hope, and a kingdom of God, of the conviction that a Savior is needed, of the society those who are aware of radical guilt yet know they cannot pardon themselves.” [4] I can’t even read these words without images of the past decade’s ongoing secular fundamentalism—the canceling, the shaming, the iconoclasm, the calls for repentance (but never for those calling for it)—rising before me. But, as Ellul would say, these are demonic parodies of Christianity.

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses. Also check out the latest volume of Jesus the Imagination: The Divine Feminine. There are also a few spots open in the Biodynamic Farming and Gardening as Christian Path course being offered at the end of April. See more here.

1. E. K. Chambers, The Elizabethan Stage, vol. 3 (Oxford, 1923), 3:423-24.

2. Sergey M. Solovyov, Vladimir Solovyov: His Life and Creative Evolution, trans. Aleksey Gibson (Eastern Christian Publications, 2000), 464.

3. Jacques Ellul, The New Demons, trans. C. Edward Hopkin (Seabury Press, 1975), 62.

4. Ibid., 24.