There’s a real illusion of actual personal intelligence being conveyed when we use words written by somebody else to describe how we feel. Leaning too hard in any one direction: intellectual, emotional, physical can become a crutch to help navigate around weakness as opposed to fully exploring it. The whole of what it means to be Me should not just be relegated to an intellectual regurgitator of ideas. Balance is necessary to understand the totality of the higher Self. Neglect one, and I neglect an integral part of what it means to be Me.

I speak Martian. (Not literally, this is just an example). So the only way I can relate my experience to a non-Martian is to find a way to translate my language into something easier to understand.

Yesterday, I finally got around to giving “The Repairer of Reputations” a good solid read. It’s a disturbing story. Although picturing a cat flying in the face of the person perceived to be Mr. Wilde was really funny. There’s a lot to unpack there, specifically with language. One part in particular points to something that relates to what I’m writing here—when Hildred demands to Louis that he needs to “renounce the crown.” Louis has no idea what he’s talking about.

Question: If I am seeking to peel back layers in an effort to interface with my NeterSelf through Process (which—in my language would be initiation) when does it become detrimental to continue ascribing our own words, language, perceptions of reality into the world around me?

Answer: It doesn’t become detrimental unless I absolutely refuse to acknowledge that there are worlds (both objective and subjective) with their own languages and cultures outside of my own. Maintaining this awareness requires me to engage with the world outside my own while I simultaneously translate external stimuli into a language I can understand up underneath colloquialisms and pleasant superficial conversation. The moment I reject the notion of other worlds, is the moment I embrace total solipsism.


Need an easy way to impress? Figure out a way to get your point across in a language others can understand. In other words, translate your language into something more—digestible. Good comedians excel at this. How do I know? They make me laugh.

The method in which we perceive interfacing with different languages is both troubling and fascinating. Language barriers can cause:

1 Feelings of inadequacy. They think they’re better than I am!

2 Feelings of ignorance. They’re dim-witted.

3 Feelings of insanity. They are crazy.

4 Refusal to recognize difference. I can’t understand this person so I’m not even going to try. Aka “speak English!”

5 All of the above.

I take my initiation seriously. Probably too seriously. And while you and I are vastly different individuals, I’m sure that we all value consistency. You know—upkeep, maintenance. This is the cornerstone of my initiation as a Setian. Who’s responsibility is it to write everyday? To workout even when my body says no? Mine. I am the master. And this is my Temple.

Consistency gives me control over my World. And by association, this carries over into the world outside. As a result of this I feel like I’m moving at lightspeed in a world that exists in slow motion all around me. This happens even among other Setians. I just can’t understand why—other than the fact that we all develop differently.

I get discouraged when so much of what I’m trying to say gets lost in translation as a result of my consistent practice colliding with the horrific and inconsistent outer world. This is actually a good thing, because if I didn’t feel this tension then I’d settle in real nice and stay warm.


Communication problems are arguably Magic problems, seeing that Magic is communication. And part of my communication problem is that I communicate in a literal way.

You say: “tell me about this thing.”

I say: “let’s do it.”

In my world, these two statements are the same. Telling me about a thing only goes so far. I only learn about a thing by doing it mySelf. Failure is always an option to me. It’s been my best teacher.

When I look up to the stars at night and try to hold onto any one detail, I always miss something. The whole picture needs to be looked at in order to be absorbed. When I speak, I speak like a sky full of stars. I kiss the shooting stars in the words I say as they fly away.

Everything that comes with physical life is temporary and therefore not as important to me as apprehending the parts of mySelf that I cannot see. Even so, holding onto something for too long is bad. An extreme example: Euripedes’s characterization of Medea. She’s miserable because she doesn’t understand how to let go.

I want to shift gears a little bit and talk a little about superiority. Humans have been making religious groups, political organizations, bowling teams, corporate think tanks, etc. since forever. Its become much more of thing with the advent of Capitalism in the West.

So why do we make groups? To be better. Better doesn’t mean getting over an ailment. It means becoming superior! MAKE AMERICA GREAT AGAIN. Us and Them. All of that PT Barnum “Are you not entertained?” circus maximus malarkey.

Here’s the bottom line: I don’t want to be superior. I want to be Me. I am.

It’s always been intriguing to me that Setians are referred to as Nobles. Set’s Elect. Using those terms to describe oneSelf is akin to waking up in the morning and telling yourSelf “You’re beautiful.” or “I love you.” These expressions make you feel good about yourSelf. Grab a mirror and say it with me: “I am Noble.

Wonderful. This is positive conditioning. But this can also work against you by giving power to words others use to intentionally destroy you.

Language is a magical weapon.

Why am I Noble?

I am Noble because I exhibit qualities I find to be ethically and morally important. The highest good for Nikoletta Winters is found in Honesty, Transparency, and Provocation. Subjectively, if I live within the scope of what I find to be Noble, then I am indeed Noble. The word shouldn’t evoke a sense of false aristocratic superiority. It should evoke a sense of goodness (godliness) that is derived off of what I do as Process. This is just what I think.

There are language differences informed by individual experiences that change the context of words, expressions, and emotional responses. The sheer complexity that makes up the equation of a conscious being is unfathomable when an individual’s abstract subjective culture is combined with their objective socio-economic culture.

Xeper through the Mirror of the Self!


The Core Dynamism of Medea–A LHP Witche’s Critiscism of Emotional Servitude and Transformation

In our quitter’s society its painfully simple to begin a project and never follow through towards the end goal. Being capable of sifting through the emotional baggage that comes with a “stay or go” mentality is a good take-off point towards arriving to acquiring the sheer belly fire and tenacity it takes to come full circle and complete the things we start.

Focus is a state of mind that remains the most tenuous and delicate balances in the process of bringing something into being. Many of us get up and put our valuable non-refundable time in at the office on a day-to-day basis. Going to work is an act we start and finish. By finishing our work, we effectively bring that thing into being. Work is real and tangible because we decided to get up in the morning and make it to the end of the day.


We are motivated to work for two reasons: because we have to, or because we want to. Work that is easy or lacks meaning to who we believe ourselves to be is the kind of work that we gravitate away from most. For the highly conscious, easy work doesn’t challenge our limits. Work that we view as below our station, such as collecting garbage for the city, or being a waitress at a hole-in-the-wall truckstop diner, lacks meaning because it reminds of of who we really are. Merely conscious individuals may be perfectly content holding jobs that are easy or less than desirable. That is okay, not everyone wants to be free from their sleeping, stimuli-addicted lives. Understanding that one is seeking something more from life, however, is the first step towards realizing that our genuine motivations are better spent elsewhere. That is–doing and becoming the things we want to be.

Think about all of the things you’ve ever wanted to do. There’s a lot of clutter in that big ‘ole mind of yours. Maybe you want to write a novel. Or master surfing, or learn to paint photo realistic landscapes. In a world with the miraculous curse that is Google at our fingertips, we can find extraordinary individuals who do any one of these things on a skill level far beyond our own ability. The first thing you need to realize is that the world at large is meant to distract us from what we should be doing to accomplish those things that we wish to complete during our finite lives. Refreshing our focus to complete something we’ve started will prevent us from exerting unnecessary and valuable energies on distractions.

Allowing distraction to leak into your meaningful work is caused by emotional servitude. Ipsissimus Don Webb of the Temple of Set refers to emotional servitude as working “only when ‘the mood is right,” however, “the Left Hand Path Initiate knows that he or she doesn’t follow his or her emotions, but that his emotions follow him.” (Webb 17) In other words, emotions are like dogs, and our wills, a leash. If something is easy, everyone does it. There is little emotional shock to our systems by seeking playful interaction with the accessible lazy existence. Difficulty, however, challenges our sensibilities, a pilgrim of the Left Hand Path seeks out “doing things that are difficult for the sheer power it gives.” (17) Therefore, only when we focus our wills to control our emotions will we be able to progress.

Jason_and_Medea_-_John_William_WaterhouseMedea, from Apollonius’s myth of the Golden Fleece represents an early mythological example of a Left Hand path initiate both afflicted by emotional servitude, and later by one who overcomes it. Hera’s scheme of having Eros shoot an arrow into Medea afflicting her with an unknown and naïve love for Jason is an example of her being lead around by her emotions. “Let us go to find Kypris! Let us confront her and urge her to speak to her son, in the hope that he can be persuaded to fire his arrows at the daughter of Aietes, the mistress of drugs, and so bewitch her with love for Jason.” (Apollonius 66) Arguably, Hera’s desire to help Jason by Medea’s infatuation is an allegory for Medea’s own daemonic self working against her, leading Medea to “persons that are desirable,” even though she doesn’t “recognize [Jason’s] qualities due to [his] surface manifestations.” (Webb 11)

Because Medea was overcome by emotion she couldn’t easily ascertain the nature of who Jason was on the surface level and he eventually betrays her after the in the events following the Argonautica. However, the young Medea possesses a strange duality, and attempts to resist Kypris’s bewitchment/programming at the medial level of her existence. “From her eyes flowed tears of pity, and within her the pain wore her away, smouldering through her flesh[…]where the ache and hurt drive deepest, where the tireless Loves shoot their pains into the heart. At one moment she thought that she would give [Jason] the drugs as charms against the bulls; then she would not, but would herself face death; then she would not die and would not give the drugs but with the calmness would endure her misery just as she was.” (Apollonius 84) Lashing out against her false predispositions of love for Jason she tries to talk herself into suicide, “much better would it be to end my life here in my room on this very night, in a death without explanation, and thus to escape all the bitter accusations before doing these awful, unimaginable things.” (84-5) This is her failed attempt to rebel, through suicide, against those things caused by Kypris’s unwanted programming. That is, those programs which are unrecognizable to her unchangeable self at the core level.

Medea alone spiritually finances Jason’s ill-fated quest for the golden fleece through magic. What is important to understand is that despite Medea’s clouded emotional state she is able to act decisively keeping in mind Jason’s promise to marry her. Medea’s magic is strong because she remains motivated and free from distraction having “no doubts how to act.” (85) The best example of this occurs in Crete where she places the evil eye upon the boulder throwing Talos, “Three times did she beseech and call upon [the Keres, devourers of spirit] with incantations, and three times with prayers. Her mind set upon evil, she cast a spell upon bronze Talos’s eyes with her malevolent glances; against him her teeth ground out bitter fury, and she sent out dark phantoms in the vehemence of her wrath.” (138)

Medea on DragonsWhile I would like to propose that Medea may have ended up being much more powerful had her heart not been overcome by Kypris’s magic, I believe that the experience of her emotions leading her around by the tongue equipped her with the ability to be much more decisive in the events following the Argonautica. Euripedes presents her as a woman no longer overcome by fear of pulling the so-called proverbial “trigger.” This incarnation of Medea is rebellious and vengeful, but she is also one awakened and completely in control of her emotions. In fact, she is so much in control that she is finally capable of bypassing Kypris’s programming at the medial level. Ipsissimus Webb proposes that “magical happiness is the state of knowing who you are” (Webb 9) on the medial level of the self. Breaking free from this programming, Medea begins to examine her motivations because she has finally discovered how to “know [her] character” and arrive at magical happiness. (9) “Things have gone badly every way. No doubt of that[…]Do you think I would ever have fawned on that man unless I had some end to gain or profit in it? I would not even spoken or touched him with my hands.” (Euripides 12-3) This is Medea’s core level dynamism appearing–blossoming for the very first time.

Apollonius’s allegory of Medea’s prospective self-murder represents her lack of motivation to complete something she started. It is important to note, however, that Medea was only considering suicide because her core self was compromised with Eros’s unwanted programming. Being in love with Jason, at her core level, was something she did not desire. In Euripides’s incarnation of Medea she chooses a path of self-transformation in which she will “make dead bodies” (Euripides 13) of her enemies which includes killing off the civilized programmed version of herself with a corrosive poison “of-all devouring fire.” (38) Jason’s new bride, Glauce, mirrors the sort of woman Medea could’ve become had she not sorted through the emotional clutter of the medial self and chose a path of self-transformation. Glauce “took the gorgeous robe and dressed herself in it, and put the golden crown around her curly locks, and arranged the set of the hair in the shining mirror, and smiled at the lifeless image of herself in it.” (37-8) The corrosive poison transforms Glauce during the course of this scene and is described as “hard to be recognized[…]from the top of her head there oozed out blood and fire mixed together. Like the drops of pine-bark, so the flesh from her bones dropped away, torn by the hidden fang of poison.” (39)

The deaths of Medea’s children and Glauce represent the emotional clutter of her medial self. By removing them from the equation she is capable of regaining her true self at the core level by becoming wholly autonomous, “a traitress to [her] father and [her] native land”  (43) and to Greek society. No longer bound by the dregs of her programming, Medea emerges as an individual against the whole of humanity–highly conscious and highly antinomian.


The highly conscious individual is constantly at arms with forces that interfere with progress, especially those forces that exist within our medial selves. The first step on the road towards self-transformation is shedding emotional servitude. We can accomplish this through the not-so-simple act of “completing the circle.” That is, committing ourselves to finish what we start even if unwanted programming that exists within the medial level of the self tells us otherwise. The Left Hand Path is a boundless sea cloaked by darkness. As a witch, staying motivated to accomplish a task is remaining afloat in this sea. Losing motivation, however, whether it be from lack of interest or lack of drive is to drown there.

Yours truly,

The Satanic Puritan



Apollonius of Rhodes. “Jason and the Golden Fleece.” Trans. Richard Hunter. New York: Oxford University Press, 1998. Print.

Euripides. “Medea.” Trans. Rex Warner. New York: Dover Publications, 1993. Print.

Webb, Don. “Uncle Setnakt’s Essential Guide to the Left Hand Path.” Smithville: Rûna-Raven Press, 1999. Print.

The Core Dynamism of Medea–A LHP Witche’s Critiscism of Emotional Servitude and Transformation