Princess of Cups (audio)

Princess of Cups (audio)

I’m a God

Just gonna–uh, leave this one here.

I’m a God

The Wyrding Way

“He who knows (the Dao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. He (who knows it) will keep his mouth shut.” -Lao Tzu

There’s something to be said about what brings people to the point of joining the Temple of Set. Self-improvement, curiosity, material wealth, all could be possible answers. And honestly, I truly feel that the tools we have here are great at helping anyone willing to put in the work a new world filled with all three of those things. Is that all there really is though?

*Queues up some Peggy Lee*

The nature of objectivity, at least in my estimation, is that it’s incredibly fleeting. It’s extrinsic. It’s temporary. And that fact that all of this (*slaps hands on the floor, desk, my body*) is so temporary feels like motivation enough to live the best way that I can muster while I am pinned to this physical, temporary, and fragile reality. Death drives humanity. It’s a great unknown in the scope of everything we seem to think. To me, My big Truth lies NOT in objectivity. The ironic thing about death and the Lao Tzu quote starts with the opening line “he who knows does not speak.” It reminds me of one of William Blake’s “Proverbs of Hell”:

“The dead body revenges not injuries.”

The dead understand the nature of death and yet they cannot speak about it because they have fallen away from all of this—they could also care less about the body they lived in their whole objective lives because there’s an illusory quality to objectivity that I feel is discounted by some of what the basic “fast and dirty” superficial and surface level LHP philosophy has to say regarding the “Truth.”

I know what you’re thinking….

“Nikoletta, would you call getting punched in the face an illusion?”

Speaking from experience, I’ve been punched in the face quite a bit, so I’ll offer my perspective to further clarify where I’m coming from:

No, getting punched in the face is not an illusion. Traumatic physical events can do real damage to the subjective, “real” Self. Especially so when I forget that I shouldn’t get too attached to my body since I’m not going to be in it for long. Getting punched in the face is also bad because it’s has the potential to physically damage the tool in which I use to expand my subjective Self—my objective body.

The terms subjective and objective are tossed around a lot, but they really boil down to what “is” and “isn’t.” And ultimately, in my cosmology, I’m trying to reconcile the usefulness of using either term. The lines of what is and what isn’t often seem to be flipped and interwoven much more than I initially thought. A lot of times, subjectivity seems much more real because damage done to it can’t be healed without a perspective shift. And that requires, at times, making conscious choices that our physical bodies will rebel against. That doesn’t mean denying the body pleasure. But rebellion isn’t as simple as wearing a short skirt even though your dad hates the idea. Rebellion, in my world, lies in the understanding that I can pull mySelf away from automatic behaviors that are comfortable (both physical and mental) through the adept manipulation of my subjective perceptions. Do you think Set slays Apep the same exact way every night? The slice to the jugular isn’t so exciting after you do it over and over again.

When I’m in doubt, I usually find it helpful to just take a good, hard, long look at my Pentagram of Set and muse over the implications that symbol has to my life—both superficially and on an entirely different level that doesn’t cross paths with that superficial objective illusion. Objectivity, has the potential to fool my true Self through the biologically driven ego (that is NOT the Self) into wanting to stay attached to the things that have defined me through the experience of being human. My NeterSelf isn’t concerned with all of this (*waves hands around*) but it/she/him can get caught up in the irrelevant if I give into the things I really don’t want, even though my body might. To quote Blake again—“He who restrains desire does so because his weak enough to be restrained.” I desire to be more than what I am. And if that means making an effort to exercise, and eat as clean as I can afford to, or confront my bad habits, I’m going to do that. Indulgence can go to the over the top extreme of the Duc in “120 Days of Sodom” aka the way of the Libertine, or you can indulge your higher Self in creating habits and lifestyle choices that will make you happier in the long run. Of course, these are all my interpretations.

We all need to create our own cosmology. The tools are all here to make that happen.

The “existence” of Set question is hard. It’s a disservice to mySelf to try and pin down what Set, is, wants, did, etc. All of that is hogwash created by my mind to try and justify the unknown in terms of what it means to be human. I don’t like thinking about Set as the one that gave me his “gift” because, to me, that notion alone is very un-Set like. Set isn’t an immovable mover. Set is the active springing of energy.


If I were to attempt to personify Set in a limited human sense I would say it like this:

Set is a neter of war, nightmares, conflict, storms, and all around assholery. He doesn’t have time to take pity on a bunch of hairless apes by giving them a gift. The only way that would occur is if those apes were like a giant red button and he just wanted to see what would happen should he press it. Set is chaotic neutral. He might save your life. He might also steal your car. He doesn’t want adherents—unlike other neter. The sha, or Set animal is allegedly imaginary. Imagination is weird. Set is weird. (Set is also Wryd). Humans also have the potential to be weird in the same way. Maybe that’s another reason why I’m here in the Temple of Set—to learn the Weirding (Wyrding) ways like any Self-respecting Bene Gesserit would….

Because, I mean, if we wanna get real serious here all the big life questions usually all circle back to Dune anyway…Star Wars ripped it off, so I guess it’s good enough for me to rip off as well. Of course I’m being facetious, but you should read Dune if you haven’t. Initiatory tools that are also entertainment are hard to resist recommending.

“I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain.” -Paul Atreides, Dune

Xeper through the mirror of the Self.

The Wyrding Way

Finding Ekstasis: Xeper in the Art of Fighting

Last spring, I began studying Baguazhang. I had spent the year before acclimating to a new job that required me to be in an office forty hours a week. About eight months into my tenure as an office dwelling pencil pusher I started feeling sick. My body ached. My stomach was constantly in shambles. I started shaking all the time. This wasn’t surprising considering the lack of physical activity I was getting between my day job and producing music at home. Both of these things required me to be sedentary for upwards of eighteen hours a day. I would go to bed and repeat the cycle the next day, which, in retrospect is a horrifying experience to re-live in my mind. The process of breaking out of this self-destructive cycle began with my investigation into traditional Japanese fan dancing, Wing Chun, and Tai Chi. Unfortunately, I couldn’t participate in the fan dancing classes because they happened while I had work. The local Wing Chun school was quite promising, but it was about forty minutes away from where I lived. I did actually start doing Tai Chi for about two months with a rather nice group of people at the local Chinese Cultural center in Tucson, but I quickly bailed on them after realizing that it was a glorified swingers club for people above the age of 55.

I began searching for solutions closer to my apartment and discovered a school that taught internal Chinese martial arts literally a mile down the road. I wrote their association and was informed about their meeting times and attended my first class. The school was hidden in plain sight. The only indicator that the school was different than the houses around it were the two ivory “foo dogs” that stood watch at the entrance. When I entered, I was greeted by paintings and photos of smiling Bagua and Xingyiquan practitioners Dong Hai Chuan, Liang Zhenpu, Gao Yisheng, Zhang Junfeng, Li Guichang and a group of five people slapping the shit out of their bodies. At first I wanted to laugh, but I was quickly beckoned into the circle to join in on the “light” body slapping.


I later discovered that light body slapping is done at the start of every class to essentially wake the body up by getting the blood flowing. In the context of my initiation this fit in well as a way to physically explore what it meant to literally go from white to red and back again. With every slap, my circulation improved, my blood rose to the surface of my skin, and for a few hours several times a week I began to realize the importance of using exercise as a way to quiet the brain.

Notice, I did not say my practice of Baguazhang shuts down the brain. Baguazhang is an internal martial art. It works by activating different structures in the brain that I don’t normally use while simultaneously quieting the prefrontal cortex. This allows me to stimulate a state of Flow by being able to focus wholly on what I’m doing without being interrupted by my self-consciousness. Bruce Lee referred to this as the “emptying of the cup.”


Bagua has given me an outlet to stimulate my ability to achieve a state of Flow with greater frequency and ease. My initial experience with using martial arts in this way didn’t come until I was able to have a grasp the basics of my chosen fighting art. Which is why I’ve only really begun to write about it now–this is a new, unexpected development in my personal quest to constantly improve.

Flow requires us to bring several automatized skills together in order to kick up our focus to a level that allows us to experience it. It takes awhile when we begin to learn a new skill or artform before we can actually experience a brain quieting flow-state. Steven Kotler, author of “The Rise of Superman: Decoding the Science of Ultimate Human Performance” would describe this experience as “Transient Hypofrontality:”

“In flow, parts of the brain aren’t becoming more hyperactive, they’re actually slowing down, shutting down. The technical term for this is transient, meaning temporary, hypo frontality. Hypo[…]the opposite of hyper means to slow down, to shut down, to deactivate. And frontality is the prefrontal cortex, the part of your brain that houses your higher cognitive functions, your sense of morality, your sense of will, your sense of self.”

I get a sense of deep embodiment when I practice Baguazhang. There’s nothing quite like being locked eye to eye with another person while focusing on multiple outlets of your own physicality. The ancient Greeks called this deep embodiment, ἔκστασις (Ekstasis). Ekstasis can be best described as an altered state beyond the normal “sense of self.” Ekstasis is NOT Flow, but it is a byproduct of being able to achieve Flow on a regular basis. In a Setian context, being able to experience Ekstasis means tapping into my “divine pattern.”

Now just imagine how amazing I feel by being able to achieve Ekstasis a several times a week! Baguazhang has all but become not only a powerful tool, but a conduit in which I can interface with my higher self so long as I continue to practice it or something like it.

Tapping into Flow takes practice. When it comes to my practice of Bagua I fail at tapping into it several times a session. This is usually caused by me trying to mentally dissect forms or movements. In terms of my physicality this “over-thinking” comes from making use of my prefrontal cortex.

I’ve experienced wonderful success imprinting myself with the overload of information I get from my practice the less “think” about it. And the less I think about it, the more I experience Ekstasis by having meaningful personal breakthroughs on a regular basis.

For instance, I was able to fully retain the positions of the nine palaces and the thirteen elbow form last month after working with them each for half an hour. Everything prior to that took several months for me learn. Part of my ability to retain this information comes from the challenge of seeing if I could actually do it, which I could surprisingly, but part of it also comes from a grasp of the basic movements I’ve spent perfecting since last spring.

Bagua has taught me how to get in touch with my immediate physicality–a.k.a. those things that I can see in the mirror. It has also taught me that I am fully capable of interfacing with of my physicality that I previously regarded as impossible to connect with like blood flow, internal energy, successful breathing, and various parts of my brain.

While it could be argued that certain notions of “emptying” the cup could be misconstrued as more of a right hand path philosophy I would argue that the “loss of self” that is experienced by learning to stimulate Flow through shutting down the prefrontal cortex requires the same control it takes to move our sovereign consciousnesses through the objective universe. “Emptying the cup” is something I do voluntarily for the purpose of stimulating Flow in an effort to connect with my divine pattern through Ekstasis.






Finding Ekstasis: Xeper in the Art of Fighting