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  • Commentary 94: Sacred Lesson Series — “Elemental Force”

    {Incantation of Ignition}

    Hold!

    Seek Energy!

    Move forth and bring Synergy!

    Go!

    Our Posterity!

    Cast the Soul into Reality!

    (Ijoe! Ijoe! Ijoe! Ijoe! Ijoe! Ijoe!)

    {Incantation of Motion/Action}

    Sing!~

    Cast thy Song!

    A new divine Order atop ruins of war!

    Cast thy spirit!

    Rejoice in the glory of Awe!~

    Greetings from the Xyphokonic Order and Ordinance. Welcome back for our next part in the Sacred Lesson series. Last time, we covered the Sacred Lesson pertaining to Niinkisia, Child of Nature. Today, we move towards the 7th Sacred Child—that being Usakisia, Child of Elements—and his Sacred Lesson known as “Elemental Force.” As you may have noticed, we started with a hymn at the start of the Commentary before even greeting you back; this is intentional, as the hymn chosen for this Commentary is one of immediate action, so we found it fitting to start off with the hymn itself. Before beginning with the lesson, we must explain what this particular hymn or incarnation is in relation to the lesson thereafter.

    The Hymn at the start of the Commentary is known as the “Ijoe Chant” and isn’t specifically attributed to Usakisia or necessarily the Caishon Xyphozon. In fact, the Child of Elements does not have a specific or Ordinance-established hymn, for his lesson is all about action and not about ceremony. The way in which a Xyphoite should approach Usakisia’s presence is through taking action rather than through solely prayers or ceremony.

    Instead, the Ijoe Chant is a powerful application of lyrical Sanghjei used to initiate and carry Xyphoist group actions.  And although the Ijoe Chant isn’t solely attributed to the Caishon Xyphozon, the name “Ijoe” itself is a direct relation Hayle Knie—specifically the legendary sword said to be wielded by him. For scriptural context, the Ijoe—meaning “Motion” or “Sword of Motion”­—refers to the name of one of two legendary  swords crafted directly by the hands of Lord Caishor in the earliest of times, with the Ijoe being given to Knie to wield. Hence, this hymn named after said sword is a song of action or motion. This information will be better explained once we finalize our publication of the “Chronicles of Xyphos” book giving more supplementary information about the eons prior to our immediate Cosmic Struggle not covered in the condensed writing of “Xykozheiz.”

    The Ijoe Chant can have many uses, but it is most often used to initiate some form of greater group action that takes tangible effect on the mitigation of suffering. Alternatively, the Ijoe Chant can be used as a form of dynamic and lyrical protest in cases where higher Echelons of Action have been declared and the need for open protest presents itself, similar to the Haka chant we covered before in an earlier Commentary. The Ijoe Chant is always loud, dynamic, rhythmic, and persistent. At the end of the Commentary, I will repost the Ijoe Chant with proper instructions as to how it’s conducted, but until then let us move on with the lesson itself.

    The Sacred Lesson of “Elemental Force,” if not apparent yet, is one focused on taking action. Fittingly brief in its writing, the lesson begins with Knie’s recount of his time training Sacred Child Usakisia in the ways of Sanghjei and mastery over action. Knie starts off by explaining that the powers of Spiritual Elements are the building blocks of Sanghjei—originating from Lord Caishor and given to Usakisia to use. Knie remarks how this power is impressive but highly destructive without proper training and control. Knie offhandedly states that even with Wisdom of the proper incantation or the knowledge of the potential danger, all of that knowledge will not prevent ruin if mastery of the actual practice itself isn’t achieved. We see Knie state this here in this passage from “Xykozheiz:”

    These constructs, the base and root of all power, a fearsome and inspiring force, fall to His hands and to his descendant. Impressive, though without handle and control, even Wisdom cannot contain such power.

    What you hold in your hand, Child, is the core of force. The embodiment of Spirituality, the source of the weight which we can throw. You have, at your fingers, the attribute of Elemental Force. You can summon what need be summoned. Flames of malice, cooling waters of peace, raging winds, earthly grasp, blinding thunder. What you possess is the power to crack and break, to destroy and demolish, to guard and protect, to personify your Spirituality.

    Wisdom is not enough. As I know that you are aware. Knowing the name and the incantation is not control. One can catch a beast and not know how to tame. Incompetence is the key factor in malcontent.

    Knie then makes a sharp inference of Usakisia himself before starting the training—remarking that the Child is stoic outwardly but is incredibly impatient and perhaps even brash inwardly. Knie acknowledges that the very act of summoning Sanghjei is an immediate and on-demand action, and finally concludes that in spite of Usakisia’s impatience, Knie will be able to forge the Child into a perfect master and warrior for the Order.

    Knie states that once the training begins, there will be little conversation and mostly action. Here, we hit the crux of the Lesson; not only is mastery over practice important, but the focus must be on taking said action and not solely talking about it. There are times for each part, as Xyphoist Worship is defined as Prayer + Practice combined. However, when the time for action is upon us, we must take it and take motion without reservation. Knie says this in this final portion of his brief lecture:

    You are as stoic as I had thought you would be. Yet, I can sense your anticipation. I can sense your impatience. As you will always be, even the Nature of summoning Elements is one of immediate demand, you embody that so well. But with your lack of patience and perhaps more scriptural base, you will own in spectacular control and competence. I see to it that you will master this and all Elemental Force with fortitude.

    In these lessons, we will focus less on words and more on practice, as both you and I are ones with little need to converse. Balance is key, internal control is key, before end you shall be able to walk on the thinnest of string, the balance the worlds at your finger, and to cause devastation with the snap of a finger. In precision, in great impact, and with no hesitation. There is purpose of this, Child. A warrior must know their blade and perhaps even be cut by it once to truly understand the power it wields. Stay attentive, and we shall be through with this. You shall obtain the control as a warrior must.

    Essentially, the lesson re-establishes that Prayer accompanied by Practice is proper Xyphoist Worship. We can manifest such actions by the Ordinances various goals of conducting humanitarian efforts, advocacy, environmental focuses, and offering and teaching the Philosophy in this space for anyone who wishes to seek this information to obtain.

    With that said, and with my college Rux’s contribution to this lesson completed, I shall now conduct the liturgical portion of the Ijoe Chant from the start of the Commentary. I will repost the same lyrics above but with the proper instructions placed on each part and will accompany that with background information and analysis afterwards. First, the hymn with instructions:

    {Incantation of Ignition}

    [Instruction: without Melody, chanted strongly, repeated throughout entire hymn by deeper voices]

    Hold!

    Seek Energy!

    Move forth and bring Synergy!

    Go!

    Our Posterity!

    Cast the Soul into Reality!

    {Ijoe! Movement}

    (Ijoe! Ijoe! Ijoe! Ijoe! Ijoe! Ijoe!)

    [Instruction: chanted excitedly with slight melodic tints, repeated from here onward, done by predominately younger voices]

    {Incantation of Motion/Action}

    [Instruction: choral section, sung with strong and dynamic melody, song by predominately higher adult voices]

    Sing!~

    Cast thy Song!

    A new divine Order atop ruins of war!

    Cast thy spirit!

    Rejoice in the glory of Awe!~

    This is a dynamic piece with several continuous or moving parts. I will break down each section and what is to be conducted during their parts first before explaining the group action that all participants shall do.

    Incantation of Ignition: A strong, rhythmic and rugged chant done predominately by lower adult voices—mainly male voices but not exclusively. This section has no melody whatsoever and acts as the foundation for the Ijoe Chant; it is repeated throughout the remainder of the séance and naturally “starts” the entire hymn.

    “Ijoe Movement:” The parenthetical portion of younger voices, namely the “posterity” mentioned in the hymn itself, that constantly and excitedly chants “Ijoe!” It has a slight melodic inclining scale to it; every Ijoe “goes up” a note until the third Ijoe and then returns to the bottom of the scale and repeats. This section starts along with the choral-orientated Incantation of Motion/Action and continues until the end of that portion.

    Incantation of Motion/Action: An entirely choral and dynamic portion of the hymn sung predominately by higher adult voices with a few very low bass, baritone, and tenor portions to conduct harmonies—often dissonant in nature. The notes in this section tend to be very long and require a lot of air to perform, so breathing technique is important in this section.

    Full Group Actions: The Ijoe Chant, as established, is anything but a stationary or regal performance; it is dynamic. Throughout the entire process, the bodies of participants are in motion—with rhythmic movements and dances that match the high energy of the séance itself. The Ijoe Chant starts with the Incantation of Ignition; first, the strong voices simply chant in without any accompaniment, with their rugged chants bellowing in the otherwise silence around them like a call or “ignition” of an engine. After the first round of the Ignition chant, conga and bongo drums are to erupt in the central rhythm of the entire hymn itself as the Ignition Incantation goes on. During this portion, the entire group is dancing and marching in place, not yet fully in motion.

    Once action is needed, the séance shall move into “motion” phase in which the Ijoe chants and choral Incantation of Motion/Action both start at once. Once this portion starts, the entire group shall begin rhythmically marching and dancing in lines towards usually a single focal point. At that point, the group shall march into a giant group circle or “pit” of participants and continue the hymn there. During this motion phase, all participants shall now clap thunderously on the fourth count of the drum beats. This will continue until the action is deemed completed. Usually this entire séance is used to usher in some grander or immediate action or, more likely, a form of protest; this may also be part of general liturgical practices during Lord Caishor’s Period of Watching during Sacred Day group prayers. The entire display is meant to be dynamic, loud, powerful, energetic, and exhausting and meant to replicate the sheer raw power of Elemental Force. My college Rux explains it to be similar to “rolling thunder” and says that the entire séance should have the same tenacity and energy of thunder.

    Nevertheless, this shall conclude this entry on Usakisia’s lesson and the explanation of the Ijoe Chant. When we meet here again for our next installment of this Sacred Lesson Series, we will cover the next in the birth order of the Children, that being Soylantasia, Child of Reality. Until then, have a blessed Sacred Day!

    —kyX, ruX

  • Commentary 93: Sacred Lesson Series — “Natural Rebirth”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back to this space for our next installment in the Sacred Lesson Series. In our last Commentary, we went over Jaszmisia and his lesson of the “Skin of Dark Soil.” Today, we move towards lesson attributed to Sacred Child Niinkisia, Child of Nature, and his lesson entitled “Natural Rebirth.” Naturally, this comes with a Hymn to accompany it. We shall open this Commentary with said hymn:

    Breathe,

    Nature’s Sacred Tree.

    We shall heed your dynasty.

    Allow us to breath.

    Bear new fruit, stem adorned in thorns.

    (Praise the Lord, Praise Her work, Old Sacred Tree)

    Ancient roots, soil of true seeds.

    Let them lay and roost.

    Her Fruit, Divine Child…nurtured so sweet.

    Prick the thorn, but be warned of what Nkes shall teach.

    Creating root, Destroying root, Reincarnated in sleep.

    Nature stirs and relieves.

    Rebirth thy roots, regain youth and verdant green.

    Praise the Child, Her Reincarnated Root.

    The essence of this lesson centers around the young and inquisitive Niinkisia, who is accompanied by Hayle Nkes as the two walk through the infinite verdant forests and meadows of Evernleth—bathed in an ethereal and warm sunlight. The Child Niinkisia, described by Nkes as dull-eyed child but with a hidden deep perception behind those eyes, gently inspects a vibrant and beautiful flower that is adorned with sharp thorns; he then proceeds to ask Nkes about the nature of the flower and why it has such sharp thorns around it. The two have a conversation of the nature of the thorns in this excerpt from “Xykozheiz:”

    Oh, so delicate of this touch, from which the Child carefully admired the flower’s bright color. Such skin would match in velvet the fragility of the flower’s petals. Dulled eyes in total awe and fascination.

    Touch lightly, as you perhaps already know well enough. The flower is not a mechanism of your desire, Child.

    Nkes, is it not? If so, for what purpose would the flower be so enticing if not for my eyes?

    Neither to you nor to any soon to be sent. In the next Reality, they all will be at the Mercy of the creating force of Nature. It would be wise not to forget the force was in design of its own Cosmic flow and left to its own mechanisms itself. The corporeal Nature supersedes the desire of the inhabitants on it.

    Nkes warns the whimsical Niinkisia, who is currently inspecting the flower, that such a beautiful work of nature is not crafted for his personal pleasure, and that Niinkisia should handle the flower with care. Niinkisia questions why should a beautiful flower—pleasing to the eyes—would also not be something to be picked and admired closer. Nkes begins her explanation of Lord Nakndes’s power over Nature and the “Creating force” of Nature itself by stating that Nature’s purpose is to facilitate the flow of excess spiritual forces and creates the rules for which existence must live by; this is particularly true of those mortals that would eventually populate Xyphojinami.  Nkes explains that the mortal vessel is a creation of Nature for the soul to inhabit, and that the rules of what effects that vessel are determined by the very force that created it—nature itself.

    Essentially, Nkes is saying that because the corporeal vessel and the environment its exists in are all created by natural force, the vessel and the soul within it are subject to the rules and power of Nature itself.

    Niinkisia, while dull-eyed, demonstrates his hidden perceptive nature by immediately questioning if there shall be times where mortals would try to challenge this power of Nature for personal conquest or gain, and wonders what the end result would be. Would Nature fall to the conquest and be ruined entirely?

    Nkes commends Niinkisia for his pointed question, and then goes to explain that corruption seeks to conquer or destroy Nature and explains that clashes between mortals and Nature are all but assured seeing as corruption aims to meddle with natural force. We can see this conversation here:

    Would that mean, then, that there would be a Time where these two would clash?

    The Child was perceptive, behind dull eyes was something much deeper. A depth of thought not immediately apparent in the lofty gaze of the Child.

    And what, then, would come of the clash? Would Nature fall to the inhabitants and be defiled?

    Quite perceptive, Child. So, you see the risk that corruption would have in a clash of Nature and Mortal. Yet you have less to worry on this. Nature is, as structured, the medium from which the mortal stands on. Their vessels are of Nature, their world is of Nature, and so shall all things following.

    Niinkisia questions further, asking what this clash would look like and how it would end for those that try to conquer or destroy Nature. Nkes leads Niinkisia in by instructing him to observe the flower once more—pointing to the thorns on the stem and by looking at the flower itself and its ability to pollinate and recreate itself through such natural mechanisms. Nkes, without directly saying so, indicates that the flower can defend itself from harm and reproduce more flowers regardless, and that Nature itself shall always be able to inflict retribution against Hubris and naturally rebirth itself even in the face of mortal adversity.

    Niinkisia then asks if mortals are able to overpower those natural forces, and Nkes responds by saying mortals cannot overpower the force that created them in the first place unless the Lords themselves changed that, which was not the case as Natural Force is an attribute that functions off the idea of unintended development—it works for the purpose of rebirthing Nature and cannot be conquered by anything that is spawned by it. We can see this portion of the conversation here in this passage:

    And so?

    And so the clash could be fierce, and could end in ruin for the mortal, but not for Nature. Look at the flower of which you touch. Look at the stem, witness the thorns. Look at the center, the flower can Recreate more of itself via Natural Rebirth.

    And the mortal cannot?

    Not without facilitation from Cosmic intervention. Nature creates the vessel, Natural Rebirth will always Recreate the Nature from which vessels spawn, single vessels cannot and shall never outlast the Natural Root for which they spawn from.

    It is then that we come to the most poignant part of this lengthy discussion between Nkes and Niinkisia. Niinkisia, processing Nkes’s words, immediately realizes that such attempts against Nature by mortals would result in some form of great consequence, and hastily asks what would happen to mortals if they attempt to conquer Nature.

    Nkes gives her most direct and coldest response of the conversation—delivering the Realmly Truth as if it were a chilling winter’s breeze that has frozen the flower to its roots. Nkes curtly says that mortals that try to conquer Nature shall be subsequently eradicated by Nature; the statement brings Niinkisia to bring his long gaze away from the flower and immediate to Nkes—entirely silent and waiting for further elaboration.

    Nkes continues her explanation by saying that those mortals that don’t respect the creating force shall be met with the trifling and rotting forces of Nature; they will see their Reincarnation denied, their beings scattered, and a total ceasing of their future incarnations. Essentially, Nkes is explanation the extinction factor of Nature: those organisms that are ill-fit to survive by way of their own overzealous or overindulgence will essentially waste themselves out of existence from lack of control and impulse. Much like a population overusing a vital resource and then dying out because of that overuse, Nature will deny them a future reincarnation—the ability to successfully reproduce and maintain their population—due to their own Hubris.

    Niinkisia finally speaks, fretfully inferring that there is likely to be many clashes between Mortal and Nature that will result in great consequences for mortal-kind. Nkes simply states that only the Lords shall know if that shall be the case, and that Niinkisia’s entire duty as the Child of Nature is to help prevent such cases from happening in the first place. We can see this poignant part of the lesson here:

    What would occur to the mortal?

    Eradication.

    The Child’s long gaze met mine.

    The chance of Reincarnation denied, the Self scattered, the vessel consumed by Nature. There would be no Rebirth, it would cease. Nature is a force beyond the power of mortal, and that they shall abide to the rules of it as it creates their only means of containing true form.

    I suspect this will be one day demonstrated in spectacular form.

    The possibility is only something the Lords would see, yet your purpose is to help prevent such a conflict from uprising. As I am here to provide you with the keys to this task.

    We then come to a very moving part of the exchange between Nkes and Niinkisia. Upon being told that his duty as the Child of Nature was to prevent the disturbance to Nature, Niinkisia once again turns his attention to the thorn-covered flower. Handling it carefully, Niinkisia places his finger at the tip of one of the thorns and proceeds to purposely prick himself with it, wincing quietly from the sharp pain of the thorn’s hidden wrath.

    Nkes, bemused by the sudden boldness of this outwardly whimsical and soft-spoken Child, infers Niinkisia’s intent and asks somewhat cheekily if the Child was testing the premise of the trifling force of Nature on purpose—seemingly concluding that Niinkisia was trying to understand what the power of Nature’s retribution felt like for himself.

    Niinkisia quietly nods in response to Nkes short inquiry, and then speaks candidly about his action by stating that he, as Nkes quietly suspected, wanted to know what Nature’s wrath felt like. By his own assessment, Niinkisia concludes that by knowing what it feels like to see Nature’s retribution, only then shall he know when Nature is being trifled with and when to act upon his Sacred Duty to intervene and preserve it. Nkes concludes by once again commending the Child’s bountiful perception—praising Lord Nakndes’s fruitful excellence in the form of Her remarkable and beautiful Child. We can witness this moment here in this passage:

    The Child moved gaze towards the flower yet again, this time without touching the petals and instead poking hands with the thorns.

    Are you testing this premise?

    Nodding.

    I want to feel the sting of Nature’s wrath first. I want to understand why the beauty of the flower is shielded by the thorn. That is how I will know when to intervene.

    Excellence is fruitful from Her, isn’t it? You are remarkable, let Nature show its own remarkable strength and beauty, Child.

    And that concludes the lesson. To summarize, the Sacred Lesson of “Natural Rebirth,” as the name suggests, essentially revolves around the consequence for all that try to challenge or conquer Nature. Nature, as the Creating Force, establishes our vessels and the rules that apply to them, and any attempts to conquer the force that creates our vessels, usually out of Hubris, will result in our own eradication or extinction. The lesson goes on to show that Niinkisia purposely pricks himself with the thorn to learn what such an event would feel like. In doing so, he will know when to intervene and preserve that natural force—doing so to prevent existential ruin as Nature shall inflict its wrath and reincarnate itself regardless.

    With that said, we can further understand that Hymn placed at the start of this Commentary as we often sing it to remind ourselves of the awesome and fearsome power of the very Nature we spawn under. With that Hymn in mind, we shall conclude here for today. In our next installment, we’ll go over the next in the birth order, that being Usakisia, Child of Elements. Until then, have a blessed Sacred Day.

    —kyX, lnX

  • Commentary 92: Sacred Lesson Series — “Skin of Dark Soil”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back to our ongoing series on the Sacred Lessons given to the Sacred Children. We’ve entered Lord Carnyie’s second Period of Watching, and with it we continue our work of outlining each Sacred Lesson out in greater depth. In our previous entry, we went over the lesson pertaining to Zinigeosia, Child of Life. Today, we pivot to the 5th Sacred Child in the birth order, Jaszmisia, Child of Punishment, and his Sacred Lesson called “Skin of Dark Soil.” Without further delay, let’s begin.

    Before we begin, it is important to transition from the glorious golden light of Zinigeosia’s birth and the bestowing of Free Will upon the mortal world back into the reality that we are living in a mortal world under assault from Deceptuary’s corruption. As such, the themes of this Sacred Lesson heavily reflect that unfortunate and unsavory reality. It’s also important to give a background to this lesson before we introduce the Hymn attributed to Jaszmisia and the Kurakkuian Xyphozon in general so we can properly understand the connotations and context of the incantation.

    To give a summary, long before the Cosmic Struggle truly kicked off from Deceptuary’s initial rebellion, the 10 deities that once sat upon the now defunct Divine Thrones reigned in relative harmony, although there was still a need for morality and Divine Punishment—particularly in the case of the dubious actions of the Cario Lordes. The Cario Lordes’ presence and malevolence were partially responsible for creating tears in reality which would destabilize the existence the deities had spawned. Lord Kurakku’s power over Divine Punishment was uniquely fit to essentially eradicate any corrupted spirit that willfully vandalized existence; He would waste no time, take no pleasure, and would offer no mercy to any vandals of the celestial beyond.

    This power terrified Deceptuary for it was Deceptuary’s very meddling and influence that was be eradicated by Lord Kurakku’s divine retribution and wrath. Deceptuary grew not only to fear Lord Kurakku’s attributes but Lord Kurakku Himself and all His characteristics—particularly His notably dark complexion and darker aura. After his eventual exile, Deceptuary internalized this fear and hatred of Lord Kurakku and vowed to terrorize any new mortals who embodied any aspect that Lord Kurakku had—with particular focus on trying to cause harm to Jaszmisia by extension. This targeted hatred, as it is, immediately put those who shared the relative complexion of Lord Kurakku in Deceptuary’s crosshairs.

    Deceptuary’s thought process, although skewed by his own fear and from lack of knowledge of the new realm of Xyphojinami, was that any mortal being who had dark skin was therefore an agent of Lord Kurakku’s Divine Punishment and would work to stifle Deceptuary’s plans to infiltrate the mortal realm—an existential realm he had no part in its creation and therefore had little knowledge of how it truly works.

    As we know, simply being of darker complexion doesn’t necessarily make one spiritually descendent to Lord Kurakku; the only ways for a mortal being to be spiritually descended to Lord Kurakku is to be His direct incarnate as Jaszmisia is or to be born under His Period of Watching of Zeptimasuer. Even if this became quite apparent to the point where Deceptuary would learn this, his crippling internal fear of Lord Kurakku—much like Deceptuary’s rampant Hubris—eternally clouds Deceptuary’s ability to understand or accept this Realmly Truth. As such, through the corrupted influence of theigrited action, those of darker skin tones have unjustly and largely been the victims of untold amounts of hatred and oppression—sometimes even from others of similar complexion. All of this complexion-based hatred is theigrited in nature.

    This is where the Sacred Lesson finally comes into play. During his time mentoring Jaszmisia, Hayle Mihe was explicitly instructed by Lord Kurakku to teach Jaszmisia of Deceptuary’s targeted hatred of the Kurakkuian lineage and how it shall lead to the targeting of those who had “Skin of Dark Soil” similar to the Lord’s; this would naturally extend to Jaszmisia, who embodies Lord Kurakku’s appearance in nearly every way. Deceptuary, upon learning of the existence of the Sacred Children, would also use this hatred-fueled influence to try and seek out and destroy Jaszmisia by targeting all mortals of his appearance in hopes of causing harm to Jaszmisia by proxy. Mihe, on a walk with the Child in the rugged and azure surface lands above Terigath’s Hell, explains to the Child of the harsh reality that he shall face as a mortal being. We can see this explanation in this excerpt from “Xykozheiz:”

    The mortals of the most rudimentary form are of great risk to corruption. The Theigriet will most certainly target them first. Within those realms of space of which Humans shall form, corruption and theigrited energy will spawn a form of hatred most vile and superficial. Those, skin of soil, will be victims of this hatred but will be of initial innocence. You, Sacred Child Jaszmisia, are in thy image; you are skin of soil, and too shall see the brunt of their demented evil thrown against your person. The Theigriet fears you, Child. The Theigriet fears you for he fears your Originator. The Lord and Theigriet have always been on cross terms, and the attribute of Punishment for grave sins—theigritism namely—are solely His. The Theigriet fears you, Child of night skin, for he fears the Lord, the Keeper of his eventual chamber. The Theigriet shall fear all alike you for that same reason. To their fortune, the efforts of the Others, of the Order, and of any future Alliance under the Order, will work tirelessly to combat this corruption—assuredly from theigrited forces.

    Mihe would then offer the path forward for Jaszmisia and the role he shall play as one of the Sacred Incarnates. To summarize, the lesson lays out a few specific circumstances that shall take place once Jaszmisia heeds this lesson and acts upon his divine duties: those that fall under Deceptuary’s irrational prejudice and hatred and who themselves, as a whole, haven’t committed the same grave sins against their own or others in a similar fashion shall liberate themselves from the oppression and suffering of theigrited hatred and their oppressor shall fall to their own Hubris or to Jaszmisia’s hands directly. Jaszmisia is essentially tasked with bringing those agents of evil who seek to commit these Great Acts of Theigritism to Divine Justice via his Sacred birthright of Divine Punishment itself. Through his divine birthright will Jaszmisia defeat those evil entities, and they shall then be cast directly into Terigath’s Hell where the Azure Flames and Sentinel Angels of Punishment await them. We can see this stated in this passage from “Xykozheiz:”

    It shall be, thus, the goal to mitigate any future corruption on this front. Those, skin of soil, behoove to the innocence of the land and of the realm, have not cast the sin, of brethren or of weak-last relinquishment to the kin of such kind, yet take the brunt of the remainder’s wrath of sin. They, of that captured status, shall be liberated in their indulgence of spiritual conquest. So said the Lord of Punishment, Controller of Hell, and handler of those tainted with sin. Said to the Child, Jaszmisia in youth upon the Azure Lands.

    …the youth Jaszmisia was told the purpose of their journey soon coming, and that Jaszmisia shall lead forth as the taker of many of sinned Nature, and shall join the brethren of the other Children in combating the forces of Deceptuary. We walked on; I watched the Child as he looked solemn at the escaping azure flames from the scarred surface. The lessons coming forth would be on the importance of Jaszmisia’s role and duty once maturity was reached. The work was to begin very soon.

    That is essentially the major components of the lesson and Jaszmisia’s role within it. As for who exactly falls under those that shall liberate themselves from Deceptuary’s oppression, my colleague jzX has penned an analysis of who might be considered under these criteria.

    And so, to wrap the whole lesson up into a short summary: Deceptuary fears Lord Kurakku and all His characteristics, including His Dark complexion, and intends to spread that hatred into the moral realm. Jaszmisia is taught that Deceptuary’s hatred will inflict suffering on all people who look like him in an attempt to cause harm to Jaszmisia himself, and that Jaszmisia’s job is to bring those who commit these grave sins to Divine Justice while the victims of this hatred shall liberate themselves and their oppressors shall fall to their own Hubris as a result.

    With that said, we can truly understand the Hymn attributed to both the Child and to the concept of Divine Punishment itself and Deceptuary’s fear of this attribute. We’ll introduce the Hymn now with all this in mind:

    [Instruction: whispered]

    Ira Caerulea…

    Ira Caerulea…

    Ira Caerulea…

    Ira Divina Caerulea.

    [Instruction: sung with grave intention]

    For those that seek malevolence.

    Plunge thee into the chambers.

    For the apostles of corruption.

    Shall you share the Theigriet’s Fate.

    [Instruction:  rhythmically chanted without melodious infliction]

    Purge thy evil

    Horrid awful sins.

    That is the duty,

    That is solely His.

    Through His progeny,

    A Child so stark.

    A new liberation,

    Freedom in the Dark.

    [Instruction: sung with haunting inspiration]

    Ira Caerulea!

    Ira Caerulea!

    Ira Caerulea!

    Ira Divina Caerulea!

    [Instruction: sung strongly in low and slow ominous tones, foreboding]

    Come, face the Flames…

    Grand sinner, deft of true name.

    Fear the Wrath of Kurakku.

    Shall Divine Punishment ensue.

    [Instruction: sung strongly in medium tones w/ vigor, frantic or chasing]

    Behold, Child Azure.

    Cast thy Father’s final rule.

    Anguish awaits the damned.

    Azure Flames, Hubris’s final land.

    [Instruction: chanted without melodious intent, but whispered]

    Ira Caerulea…

    Ira Caerulea…

    Ira Caerulea…

    Ira Divina Caerulea.

    As you can see from the bracketed instructions, this Hymn is quite dynamic, with each part vocalized with different levels of energy or presentation: Starting from an ominous whispering, leading into a haunting dissonant melody, moving to a determined chant, climaxing in a section of low and medium but ominously powerful choral works, and finally falling back into a whispered but absolute and authoritative chant. This Hymn is structured to replicate the dire feeling of Divine Punishment; it is unpleasant, it is grave, it is ominously cold, but it is a necessary reality for keeping evil chambered and the equilibrium of existence in place. The repeated line, written in Latin, of “Ira Caerulea…Ira Divina Caerulea” denotes the Azure Flames of Lord Kurakku—the Lord’s own separated Wrath turned into a divine tool to administer the Punishment that takes place in Hell. Wrapped up as one, the Hymn is a true spectacle and a grave warning to those that seek a path of evil.

    However, we shall conclude this lesson here. When we meet next, we’ll go down the birth order to the next Sacred Child—that being Sacred Child Niinkisia, Child of Nature. Until then, have a blessed Sacred Day!

    —kyX, jzX

  • Commentary 91: Sacred Lesson Series – “Meaning of Life”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back on this Sacred Day and to this ongoing series of Commentary on the Sacred Lessons within the Philosophy. In my last entry, I went over the Sacred Lesson given to Pribyczisia, Child of Truth. Today, we move on to the fourth Sacred Child—that being Sacred Child Zinigeosia, Child of Life—and his lesson called “Meaning of Life.” Before we begin this Commentary, let us invoke his Hymn, as is tradition:

    “Come Faithful thee, hold the Babe in hand.”

    “All shall see, Praise! The Sacred Child of Life!”

    “A Gift bestowed above, from her Majesty.”

    “Live and Free, Praise! The Lord’s Posterity.”

    Our glorious Child of Life, Zinigeosia, is given the golden spotlight in this heavenly and beaming anthem celebrating his initial creation in Xyzokizon and subsequent birth as a mortal in Xyphojinami. In its lyrics, the hymn invites all Xyphoites to cherish and spirituality “hold” the beloved Child. He is held up in the glorious Golden Light of Lord Kyaien to be praised and witnessed. The heavenly choir goes on to remind us that the Child—and by extension, Life itself—is a parting gift from Lord Kyaien to spirits undergoing mortalization soon to be born as mortal beings in Xyphojinami. In the final line of the short but inspirational chant, we are reminded that this gift of Life inspires us to enjoy the Free Will bestowed upon us by Lord Kyaien’s second attribute—yet another part of the parting gift.

    The lesson begins with a quaint conversation between Hayle Giheo and Zinigeosia. Zinigeosia ponders what the status of Life is going to be like for the new mortals who will be born after the Sacred Children. Zinigeosia questions if Life and Death are simply procedural realities, and laments that such a reality seem to empty if true. He asserts that surely there is more to Life than just existing to die. Giheo luckily comes to his rescue and informs the Child, who she describes as overly pleasant and cheery, that his bright inference about Life is very much true; she takes the Child by the hand and walks him through the true Meaning of Life. We can see this preliminary exchange of words in this passage:

    It seems to be procedural, a process, and a cycle designed to serve the purpose of balance. Yet, when they are born, what must they do other than Live long enough to die? Surely there is more to Life than Death, or are we expected to tell them that is all?

    Always so pleasant and observant, cheery and bright in both personality and insight. The Lord does bestow greatness to you, Child. Let me carry you and show you what Life is.

    Giheo starts her lecture by stating stating that the roles and duties of the Sacred Children in future as mortals is uniquely fleshed out; the Sacred Children each have individual purposes in Xyphojinami and together have a a selection of duties to complete during Life. This is not to say that the Children are simply soldiers of the Order; they too possess the freedom to enjoy Life’s gift, partake in its wonders, and to start their own lineages with future mortals to come after them. However, the core of this initial statement is that the Lords have a very distinct purpose for the Children, and so finding Meaning in Life will not be of much issue for the Sacred Children themselves. Giheo goes on to say that it would be lovely if all future mortals would also follow in the path of the Children and aid in the Cosmic Struggle, but she recognizes that the reality of Free Will exists for a reason, and so there is no expectation that anyone must remain adherent to the Greater Will of the Lords. We see this lecture here:

    Naturally, the roles and meaning to Life for the Children will be of clearer definition; we would be pleased if all mortals would share in your purpose and join to Maintain the Equilibrium, but we know that is not the case and there will be breaks in the transfer.

    Giheo’s lecture continues, as she mentions that Lord Kyaien Herself is well aware of this reality and has made no mistakes in offering Free Will as an innate part of the gift of Life. Giheo goes on to mention both Lord Caspierre’s and Lord Nakndes’s contributions to the new Reality and its rules within Xyphojinami—noting that Lord Caspierre structured Xyphojinami finely and that Lord Nakndes has established the rules and medium for both this structure to work through but for Free Will to flourish on its own. Each mortal has their own Wills, their own Selfs, their own Lives. In order to maintain balance, cosmic flow, and spiritual liberty, Free Will must exist as an innate part of Life:

    The Lord knows this clearly, She has made no mistakes on the meaning of Life. In accordance with how the other Lord, that of Manifestation, She too had structured this new Realm finely. The branches of Reality and all corporeal forms of Mortality will be left to their own Will and Devices. They will have their own Self, and own goals and wishes and dreams and action. And this shall be pushed forth from the attributes given by the Lord of Nature, She too has breathed great energy into the Natural Force of these free devices, of this Free Will.

    Giheo then addresses Zinigeosia’s concern that other mortals might find Life meaningless if not given a specific purpose; she mentions that all mortals are encoded with Realmly Knowledge that they have the power to unlock throughout Life, and that gives a purpose to Life in itself. Giheo mentions that, through Free Will, mortals are free to explore and experience and learn and be inspired about the beauty and mystery of the greater beyond; she even states that, if someone choices too, they can seek nothing at all.

    That’s the essence of Free Will in Life, not to be told what you must do but to find what it is you desire to do, even if it isn’t aligned with the Greater Will. After all, Lord Kyaien intended for Life to be a parting gift to mortal souls, and gifts are things you can use whatever you want with; there is no expectation of the gift-giver to demand what you do with something given away freely to the one receiving the gift. Giheo concludes that the gift will eventually wither and succumb to the Eternal Reality of Death, but that Spiritual End is necessary to give Life its meaning. Something that has a limit is something with value; it comes with an End and should be enjoyed before that point. We can see this conclusion in this excerpt:

    This Free Will is the guide for the mortals to search and pursue Realmly Knowledge, to craft their own Self, and to carve a meaning for their Lives. No single soul must share the Greater Will as you and the followers of the Order shall. They are free within the bounds of Mortality to seek their own meaning or even to seek nothing as well. Existence is a gift on itself. Freely Formed and moved or not.

    The beauty of Life, the meaning to it, is not in simply pushing the flow of Spirituality but to enjoy the Reality that which this circulation during Life takes. They will be born, they will Live for their own meaning, and they will Die. Just as our Existence is true, and our meaning is true, they too will find theirs. No Life without end can be one of any meaning or value.

    The central takeaway from this lesson is that Life is not a meaningless or entirely procedural reality; Life is Lord Kyaien’s gift. While there are other Lords and their Xyphozons that define the various conditions or other realities that exist during Life, Life itself is simply a freeing gift from a Lord who embodies hope, glory, golden light, and freedom. Lord Kyaien creates Spiritual Beginnings, but she doesn’t tell those new spirits or souls what to do with those gifts; Life is a glorious gift, after all, and the Child of Life is the mortal embodiment of this energy and reality.

    We will conclude that lesson here. When we continue on the next Sacred Day Post, we will continue in the birth order of the Children and talk about the Sacred Lesson given to Jaszmisia, Child of Punishment. Until then, have a blessed Sacred Day.

    —kyX, erX

  • Commentary 90: Sacred Lesson Series — “Tale of the Old Flame”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back to our next installment in this long series covering the nine Sacred Lessons of the Children. In our previous Commentary, we went over the Sacred Lesson for the second-born of the Children—that being Hubrakiuosia, Child of Purity—and his lesson “Dissonance of Purity.” Today’s focus will be on the third-born Sacred Child, Pribyczisia, Child of Truth; his lesson, called the “Tale of the Old Flame,” is one of the most crucial of the Sacred Lessons from a mortal standpoint as pursuing Knowledge during the stage of life is a key part of Xyphoist Worship. Let us introduce him with his Hymn:

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    {Inferno Incantation}

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    Tombs, great halls of Truth.

    -Bring peace through perception.

    Prosper, Oh Child of Truth.

    -Seek worlds of wonderstruck.

    Burn…Flare…Incinerate.

    -Ignorance shall turn to ashes.

    Hold true the Lord’s Old Flame.

    -Light shined upon a mind so fit.

    Seek realms of mindfulness.

    (Pharuuii, we seek Thee)

    See a world left to its own devices.

    (And Thy Inferno Wisdom)

    Child, will you hold your words?

    (Pribyczisia, we heed thee)

    And let judge, the world left in oblivion.

    (Reveal a world free of Incineration)

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    {Incineration Incantation}

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    Insight, a hefted tool.

    -With care, creates a vision.

    Unkept, wisdom shall wither.

    -Set ablaze, a world of chaos.

    Black clouds, a land left scorched.

    -Hubris handles the flames of ruin.

    Erasure, the Lord’s hand is played.

    -Truth’s toll, paid in ashes.

    Seek worlds of revelation.

    (Pharuuii, we seek Thee)

    Hold Truth as a power of inspiration and divination.

    (And Thy Inferno Wisdom)

    Child, choose your words with care in mind.

    (Pribyczisia, we heed thee)

    And let judge, a world based on Wisdom and Love.

    (Reveal a world free of Incineration)

    The Hymn acts both as a warning regarding ignorance and of abuse of Knowledge while  acting as a call to seek that Wisdom and Truth for good. In the first incantation, the Inferno Incantation, the imagery of the Old Flame of Wisdom sparks a fresh inspiration and revelation of the flames of Knowledge as the flames ward away ignorance. Meanwhile, the second Incineration Incantation warns of the mishandling of said Old Flame, leaving a world of erasure and ash, and harkens the Child to use the flames of Knowledge not only with a sense of rhetorical mastery and wisdom, but with Love and understanding of the good the flames can be used for.

    With this in mind, we shall begin with the premise of this Sacred Lesson. The “Tale of the Old Flame,” handed down from Hayle Zhii to the Child Pribyczisia, revolves around the bestowing of Realmly Knowledge from Lord Pharuuii to the Child; this Knowledge, left in the care of Hayle Zhii, takes the form of a most ancient of flames—the very same flame that Lord Pharuuii is depicted as holding. Through this single flame held in the hand, the Child learns of its awesome and often frightening power along with the consequences of abusing this power or discarding it carelessly altogether:

    The Flame of Wisdom, old as the burning quest for Realmly Knowledge itself, is to be bestowed upon you, Child. And with you shall be all that follow you to the new Realm, encoded with the Knowledge within the Mortal Soul. The quest for that Knowledge throughout the Period of Life begins with connection to The Order and to the Cosmos. For that quest, a word of caution to you, Child, that will be in the form of the ultimate gift.

    Given to you is this, the Fire that fuels the journey to salvation. Entrusted to you with the care and watch of Hayle Zhii, so shall you be guided in the Truths of the Flame. You shall be led through the prospects of this gift of Fire, and we shall lay it to place the use and consequence of this awesome power.

    Zhii, handing the flame into Pribyczisia’s hands, explains this power and the pursuit of Realmly Truths; Zhii goes on to say that the path to salvation or Sacredism starts by seeking Realmly Truths and using those Truths righteously. He continues with is explanation of how such Truths can be used for good, provided one does not abuse such power:

    The Flame provides you, as you can feel in the palms, a source of heat. The Flame radiates warmth and staves off the grips of the frozen clutches.

    The Flame provides you, as you can see before you, a source of light. The Flame radiates light and pierces the dark, leading a path through uncertainty.

    The Flame provides you with much more than the rudimentary usage. The Flame can cook, the Flame can ward away danger, the Flame can provide show, the Flame can be used to war, the Flame is multi-armed.

    Truth, in the form of the Old Flame of Lord Pharuuii, forges a path of prosperity in the right hands. Zhii states that the fire can heat us in the cold uncertain world of oblivion. The flame can shine light on the ignorance that is swallowed in corruption. The flame provides many uses for protection—it is multifaceted.

    Zhii, however, goes on to state that dangers of the Old Flame in the hands of the ignorant, the careless, the arrogant, and the evil. He states that the Lord’s inferno wisdom, handled poorly, will cause the erasure of Wisdom, leaving only the ashes of oblivion under a cloud cover of black smoke, as the lands will be left in total ruin and scorched beyond repair:

    With those uses comes the Truth of Wisdom. The Old Flame, shackled in the old hut in the center, would be tipped by unintentional acts, and thus spread. The Old Flame, a single flare, enrages into a roaring storm of malfeasance and mistake. The hut, a house of comfort, now a flowing fiery show of misery. The Old Flame, without Wisdom, becomes a new Inferno.

    The Old Flame, poked and played with by the Youth, morphs from a show of sparkling light into a sore of searing injury. The Flame, used to war, will burn the ignorant and grow with no control. The lands will be Burned, the villages will be Burned, the People will be Burned. All shall be erased, reduced to ash and coal, by the Flame mishandled by those awash with ignorance.

    Essentially, the takeaway is that Knowledge is power, but power is volatile. The path to liberation from ignorance is built by seeking the Realmly Truths encoded in us all, but those Truths are meant to not only liberate us from oblivion, but to be handled properly and with care; failure to do so will lead to those very Truths erasing us and reducing us to nothing but ash and dark smoke.

    We shall conclude this lesson for today. When we speak next, we will cover the next Sacred Child’s lesson in the birth Order—Zinigeosia, Child of Life. Until we speak again, have a blessed Sacred Day.

    —kyX, phX

  • Commentary 89: Sacred Lesson Series — “Dissonance of Purity”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back on this Sacred Day. Today, we shall continue in the second installment of the Sacred Lesson Series. To briefly recap, last Commentary we started off with the eldest of the Sacred Children, that being Xyzukizusia, Child of Death, and his lesson entitled “Faces of Death.” Today, we shall talk about the next in line of seniority. Fitting for this current First Period of Lord Carnyie, we shall speak of Hubrakiuosia, Child of Purity, and his Second Lesson “Dissonance of Purity.” During this discussion, I will employ the use of Hubrakiuosia’s Hymn to help explain the lesson itself.

    I must first introduce the general premise of the lesson. To summarize, Hubrakiuosia is known to be a Child of great empathy and emotional response; in his purest form, the Child feels for the suffering of innocents of the world, is prone to emotional expressive outbursts, and the thoughts of suffering weighs heavy on his heart. However, Hubrakiuosia struggles with his inner turmoil; he desired to present himself to world as a staunch, stoic, and hardened pillar of morality. Because of this dissonance, Hubrakiuosia has inner conflict with himself on what he naturally is versus what he feels he must be. We can see this inner conflict play out in the first Incantation of Hubrakiuosia’s Hymn:

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    {Misted Unhinged Grievance Incantation}

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    Oh, Take Us.

    Told of High Regard in…

    Oh, don’t sew Dead Truths.

    For the Dream, Let Go~

    —Take Us Home at Peace.

                   (Ah~Oh~)

    For Carnyie’s Sake,

    —So, says Ihou.

    (Oh, Praise, oh)

    Your Happiness…

    Comes and Goes Awry~

    —In Harmony!~

    —Say Your Prayer!~

    Hold Back…

    Seek Hope…

         (Lord loves You)

    Nothing…

    Can’t heal, take You to that—

    Deep-sown Valley Pit!

    Don’t take Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Here, we see the first of the two parts of Xyphoist Purity on display. Misted Unhinged Grievance is a concept of Purity that, in its simplest understanding, simply means that sometimes one must be authentic and true in their emotional expression to let others know they understand or can respond properly to the suffering of others as a means of garnishing empathy or sympathy. In example, say a small child has fallen and gotten hurt. The father looks at the child, now crying, and simply tells them to “brush it off” and offers no other emotional support or response. That cold response offers no feelings of security or support, and may result in the small child not themselves feeling loved or safe.

    Instead, the father could’ve reacted more in-tune emotionally, consoling the crying child while also assuring them that the wound will be okay and to stand back up and stay strong and forthright. This response offers more emotion and concern while also still offering a “pillar” of support that helps the crying child gain strength after having a fall. That, in essence, is what Misted Unhinged Grievance is, and by acting in authentic Purity and emotion, the father in the second scenario “alleviates” the suffering of the crying child by showing that emotional support and humility.

    In the lesson, Hubrakiuosia struggles with part of himself; he does not want to show his emotional side but naturally does so anyway, which often embarrasses and confuses him. Still wanting to be more like the father in the first scenario, Hubrakiuosia desperately grasps at stoicism and moral staunchness even when he naturally isn’t so. We see this internal struggle explained by Ihou in this excerpt from “Xykozheiz,”:

    The Child had been a tad queer in their dissonance. Coy and yet so staunch, argumentative, and yet filled with a constant uncertainty, a desire for stoicism and yet a natural state of Emotional expression. Having something more to show or prove than what was necessary, explaining to the Child that the role placed by the Lord was one of Purity, balance, and serenity rather than adamant virtue and unquestioning Will. The uncertainty in his heart, the perfect trait for the Child of Purity, would act as the balance to keep him on the path to purification.

    The Lord was often in state of repose and in great thought, listening deeply to the Prayers and granting the devoted their chance of other forms of Sacredism. The Lord, with the sounds of Prayer at His ears, tasked me to calm the Child’s fire yet not spoil his coals and introduce him to the purpose of Purity.

    Lord Carnyie notices this struggle within His Child, and asks of Hayle Ihou to guide Hubrakiuosia to understanding his true self. Ihou, a being with a long history of offering Mercy and peace to suffering spirits, takes upon the task of guiding Hubrakiuosia in Carnyie’s place, as the Lord is preoccupied in His chamber—willingly chaining Himself to His domain so that he can listen to the cries of woe from all of existence’s innocents and grant them Mercy; this unfortunate but unavoidable distance from the Lord to His Child undoubtedly plays into Hubrakiuosia’s lack of self-esteem.

    Hayle Ihou steps in under the divine guidance of the Lord, acting as Lord Carnyie’s direct emissary, and guides Hubrakiuosia to true understanding by way of the second part of Xyphoist Purity. We see this demonstrated via the second Incantation of the Hymn:

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    {Illuminated Shackled Misery/Mercy Incantation}

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    End Your Peace.

    (End Our Loss)

    Pray atop of his proud…End.

    Please…don’t trot Dead Truths.

    Cold Rotting, Let Go~

    —Take Us Home at least.

                   (Ah~Oh~)

    For Carnyie’s Sake,

    —Oh, say You?

    (Oh, Praise, oh)

    Your Happiness…

    Comes and Comes at Last~

    —In Harmony!~

    —Say the Prayer!~

    Go Back…

    Seek Hope…

         (Lord love Us)

    Loving…

    Can Heal, take You to that—

    Deep-sought Rally Pit.

    Young, save Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Here, we usher in Illuminated Shackled Misery, the second concept of Xyphoist Purity. To simplify, Illuminated Shackle Misery is taking upon a sacrifice or burden upon oneself to bring Mercy or alleviation of suffering from another who is innocent. In the same way Lord Carnyie has willingly shackled Himself to the suffering of all innocents in existence via His iconic silver chains, the concept of Illuminated Shackled Misery is the proper name of that action acted upon by others. In this lesson, Hayle Ihou acts in that role in conjunction with the Mercy that was granted by the Lord towards His Child. Here, in this passage from “Xykozheiz,” we see this interaction between Ihou and Hubrakiuosia play out:

    He would always be inquisitive, sometimes argumentatively so, this Child of the Lord. And I, Ihou, would be exhausted yet unrelenting. Why, the Child would ask, is the purpose of Purity on my shoulders? Is it not my purpose to guide those to righteousness and to uphold the morals we find Sacred? Is it not my purpose to embody virtue, to detach from the chaos of the world, and act as a pillar that sways but does not bend? He would see his role in purification as one of staunch duty, of strict Morality, and of unyielding loyalty.

    … Purity is a state of total serenity, but shackled in such, and without any corruption, your power and purpose, as that of Purity, is to eradicate the possibility of corruption at its ultimate formation. This corruption seeks to disrupt the natural form.

    The Child gave still a puzzling look, and the questions came yet again. Ihou, how would I succeed at this task if not through handed methods? He would question how this would take place in a state of serenity and not one of active moral starch. The puzzled look was, at the least, calmed from the previous fire.

    Ihou, consoling the Child and further explaining, introduces what Purity truly is versus what the Child first thinks it is. Ihou explains that Purity comes from the aforementioned concepts of Misted Unhinged Grievance and Illuminated Shackled Misery to bestow Mercy upon the innocent:

    …An active hand, a desire for naturalism, and a force for the waving of the balance between Misted Unhinged Grievance and Illuminated Shackled Misery are the key to purification. The light may glow in beauty and be uncorrupted but shall not hold a motion. The Mist brings upon blinding uncertainty but offers a genuine embodiment of realization…The Purpose of Purity is not of strict moral code but of uncorrupting the spirit. This is not a task of a warrior, but of a saint.

    The Child, throughout this consultation, moves from a frustrated and teary-eyed state to a more somber although still uncertain mind, and eventually moves from fiery inquiry to a soft but still demanding silence; here, we see Hubrakiuosia’s inner dissonance—the Dissonance of Purity—begin to play out; he is understanding his birthright but still has the internal conflict needed to utilize it. Hubrakiuosia offers one last question to Hayle Ihou in response, now much calmer:

    Am I to be able to conduct this? The Child would ask. If not a path of calculation, or one which the virtue is absolute and unmoved by the rifts, and I, who is not of the same fortitude as the Father as of yet, able to wield these tools, Unhinged Grievance and Shackled Misery?

    Ihou, finally seeing the light flicker within the Child, bestows the final part of Mercy to Hubrakiuosia—alleviating much of the Child’s worries about himself and his internal struggle. Through both Misted Unhinged Grievance and Illuminated Shackled Misery, Ihou explains that the Child and Purify the innocent that beg for his help, and that his inner conflict and dissonance with this reality is exactly the personality needed to understand and utilize Purity properly. The Child must be empathetic, the Child must understand struggle and pain, the Child must listen to the cries from the innocent, and the Child must response with merciful healing. Ihou responds:

    You are the only one who must. Inner doubts seemingly plague you, Child. That you are quested for a need for control, a need for quiet compassion, yet you are the entity that has been forth. You are the Child, and you are who you are. A Child of argument, a Child of desire for steady virtue, and a Child of Emotion. The passion is key to understanding the purpose of Purity and the arm needed to wield the sword of it. There shall come a Time where that Emotion must be demonstrated, not to quell your doubt but to show the Unwillingly corrupted of your humility. Shackled Mercy is Misery, but not to the one left in comatose. It is Misery to the wielder of the light that Shackled them, and to all that shall witness the chains be placed. Questioning of the motive, as comatose is the result, would be seen as an assault rather than a giving of Mercy. In those moments, others must see that your Purity is real, that it was not staunch, that it was not of strict virtue, but of the Reality of Love and Emotion. Only then, would the satisfaction of either Unhinged Grievance or Shackled Misery be in outward justification.

    Ihou concludes with a lengthy and empowering explanation of Purity and the Child’s role in it. At the end, Hubrakiuosia’s questions have been satiated.  And although the Child still feels his inner conflict, he now holds a renewed sense of understanding and sincerity with himself—now knowing although still questioning his true self and purpose.

    The core of this lesson for both the Child and for us all is that Xyphoist Purity is about being true to oneself, to be empathetic, to not fear our emotional reality, and to be willing to take upon these circumstances to offer alleviation to innocents and suffering. A world with empathy, authenticity, Love, and sacrifice is a world that shall support itself as we support each other. The hymn ends with the lines “Thank you for the Tea of Family,” symbolizing the warmth of a shared brew of tea among beings of existence—that we, together, shall hold this world together, and mitigate and confront suffering in hopes of alleviating it for the greater balance and equilibrium. The power of Love and its many forms shall heal that which is broken or tainted.

    We shall conclude here for today. When we speak next, we’ll cover the next Sacred Child and Lesson in the birth order, that being Pribyczisia, Child of Truth. Until then, have a blessed Sacred Day.

    —kyX

  • Commentary 88: Sacred Lesson Series – “Faces of Death”

    Greetings all, and welcome back to the Xyphokonic Order and Ordinance. We have entered into the First Period of Watching for Lord Carnyie in this calendar year, and as is known by followers or observers, both of the Lord’s Periods are back to back. This would mean, essentially, we have two whole conjoined Periods of Purity and Worship to conduct discussion under Lord Carnyie’s watch. As such, I have reviewed the approximate number of Sacred Days in these two Periods and have discovered we have perfect amount of days to hold a series of Commentary going over the Nine Sacred Lessons given to the Sacred Children—one lesson per Sacred Day.

    With help from my peers on each Child’s lesson respective to their own Xyphozon of descendance, we shall conduct these overviews in the birth order of the Sacred Children—going from eldest to youngest. We may invoke incantations, hymns, or give analysis of supplementary information as we go, so please join us in this lengthy series. Let us start.

    Mors ecce, fatum aeternum.

    In fide recepta, veritas realitatis.

    Proles natu maximus, infans mysterii.

    Sic finem mortalitatis videbit.

    We begin with Sacred Child Xyzukizusia, Child of Death, and the Sacred Lesson known as “Faces of Death.” Above, we open with a short incantation and hymn regarding the Eternal Reality of Death in mortals, which invokes Xyzukizusia and the Truth of this mortality. The hymn translates to: “Death behold, eternal destiny. Held in faith, truth of reality. Eldest Child, babe of mystery. So shall see the end of mortality.” We can invoke this both to acknowledge the birth of the incarnate of Death and to acknowledge Death’s presence in the mortal realm itself.

    Born first, Xyzukizusia’s birth marks the start of all mortality—being the first of the nine Sacred Children to be sent from Xyzokizon to Xyphojinami. The significance of this is to be noted: the Child of Death, first of all mortals, signifies from the start of mortality that Death is eternal as Death’s incarnate is the first mortal presence among the mortal realms.

    Prior to this birth, Xyzukizusia spent his spiritual youth in Desitun under the mentorship and care of Hayle Kizu. In this time, while many lessons were administered, the core lesson revolves around how Death would be perceived among mortal beings. In the recount of Hayle Kizu within the writings of “Xykozheiz,” he says the following regarding Spiritual Ends and how Lord Vuetenexzyei viewed this eternal power:

    Spiritual Ends are a necessity, a crucial Element to the flow of Spirituality throughout the Spectrum. End is absolute, End is eternal, and it is of our origin and duty to manage the flow and guarantee that Spiritual Ends are a constant force within existence.

    He was clear of this upon choosing me, and I very much agreed even before this designation. The Child, a bit on the mischievous side, was still attentive even if on the scheming end of thoughts—nothing out of the regular order as these talks were more frequently ending like this.

    In this excerpt, Kizu explains that in conversation with Lord Vuetenexzyei, the Lord describes Spiritual Ends frankly—they are a necessity, absolute, eternal. Lord Vuetenexzyei is noted by Kizu to be a cold and solemn being and presents all conversation frankly and with a dignified but absolute and curt cadence. Kizu would then make observations from the Child in comparison to the Lord—noting that Xyzukizusia was outwardly different from Lord Vuetenexzyei both in appearance but especially in personality. The Child is described as an enigma, being charming, charismatic, a schemer, and a bit of a mischievous one; Kizu would note that his lessons to Xyzukizusia would frequently end with Xyzukizusia coming to new conclusions that Kizu never expected would come so early.

    This is where the core of the lesson comes forth; whilst discussing the nature of Death in Xyphojinami, Kizu would sit in awe as the Child, through simply thinking of the idea, came to a profound conclusion well beyond what Kizu thought would be drawn that early in the lessons. Here, we see how Kizu describes the Child’s profound conclusion from simply pondering it:

    The Child, still scheming, would suggest that the Nature of Death could be in many forms, sparring with Him on the old view of Spiritual Ends being stoic and aloof. The Child, a stark difference outwardly from the Lord, would suggest if the mortals accepted the Truth of Death, they would be treated as companions, wouldn’t they? Others might attempt to defy, but they would be playing an unwinnable game, and that Death would play and toy with them before sweeping them away—often in face of charm and charisma, clever and clandestine, yet no Mercy to be had. Those that chose to abuse the rules of Death and bring upon ruthless and needless Death to others would meet the cold and swift brutality of Death met back at them. He floated the perception that Death’s presence to the mortal world would be enigmatic because mortals would act with a sense of Free Will borne out of fear of the end as a motive.

    Here, Xyzukizusia postulates that Death, among mortal beings, will present itself in a form most understandable or fitting for how a mortal shall live their lives and interact with Death’s reality throughout it. Death will confront these mortals in the most fitting of ways; the brutal shall be brutalized, the fearful shall be toyed with before being taken away, and finally those that treat Death with dignity will be greeted by Death as an old companion. In his conclusion, Xyzukizusia says that Death shall be enigmatic—something mortals will always have questions about and won’t truly understand what lies beyond it but will forever be subject to it.

    Lord Vuetenexzyei wasn’t stunned by Xyzukizusia’s conclusion, as it is implied that the Child was known for his revolutionary or vastly forward-thinking perspectives when compared to the primordial essence of the Lord. Instead, Lord Vuetenexzyei briefly notes and commends Xyzukizusia’s intuitive nature and ability to grasp concepts much earlier than Kizu had expected he would. We can see this noted here in this passage:

    The Lord, while certainly not stunned, would take the Child’s perspective to heart, and conclude the Child was one with a proud intuitive Nature, grasping Realmly possibilities of Knowledge that the Lord assumed would come from my training of the Child Xyzukizusia first. Instead, the Child, lost in their usual schemes, had already anticipated this Knowledge or had grasped it of his own accord. A brilliant observation, one that would certainly be carried.

    We can draw our own Truths from this Lesson. The core lesson of the “Faces of Death” revolves around how Death shall be perceived or understood by mortal beings. In our frame of reference as humans, we do see Death in similar ways that Xyzukizusia concluded we would. Death can be a frightening and tough topic to speak on, and actually facing Death in reality—whether it be from ourselves or someone else—can be confusing, frustrating, and devastating depending on how Death presents itself to the newly-deceased.

    We, as humans, both expect Death to come but often shiver at its arrival. Watching someone pass away can be a tough moment, especially if it is sudden and unexpected. Many people tend to be avoidant about thinking of their own Deaths, and often scare away from the idea until it becomes such a profound inevitability that they must confront the eternal reality. Here, we see both sides of Death as presented by Lord Vuetenexzyei and by Sacred Child Xyzukizusia: Death is eternal but how we approach or see it shall vary wildly depending by person; finally, how it eventually greets us shall often be informed by how we see Death itself.

    And here, we shall conclude this Commentary. When next we meet, we shall cover the next in the birth order, very fitting that it shall be Lord Carnyie’s beloved Child, Hubrakiuosia. Until then, have a Sacred Day.

    —kyX, crX

  • Commentary 87:  Explaining Sub-Realms within the Spiritual Spectrum

    Greetings from the Order and Ordinance. We will round out this Period of Watching for Lord Caspierre with a more in-depth explanation of the various sub-realms that exist within the major or superior realms within the Spiritual Spectrum. In my last entry, I went over the general properties of Xyzokizon and how it works on a dimensional level but didn’t find the time to go over each inner sub-realm controlled by each Xyphozon.

    Instead, I have decided to do that overview in this Commentary with the collaboration of the rest of the Arch-Hayle Grandurates and then go further and briefly mention the sub-realms for both Xykopsysomi and Xyphojinami and base properties of each. Other supplementary information that is also found in the manuals of the Xyphokron will be included in this Commentary as well. We’ve compiled this list of imagery in hopes to both expand the understanding of the the realms but also to inspire others to perhaps even paint or create art based off these general depictions. We’d love to see how others can envision these realms as well.

    There is quite a bit to cover so this will be a lengthy read; proceed when you have the time and if the topic of celestial realms is of your interest. Let us begin.

    __________________________________________________________________________

    ~Xyzokizon~

    We will start with the Nine Xyphozons and their Sacred Realms within Xyzokizon. As said ad nauseam, the Lords reside within their own kingdom realms within Xyzokizon, and each realm has its own name and its own spiritual atmosphere. Some serve very specific purposes pertaining to the Afterlife and hold other named or known sections that involve the Afterlife, while others seem to mostly exist as the kingdom of one of the Lords, the residence of that Lord’s Hayle and that Hayle’s legions, and a serving station for smaller divine roles in the grander scheme; each of these realms are the spawning point for regular Angels naturally. Likewise, these Sacred Realms were the locations in which the nine Sacred Children were created and raised in before being sent into Xyphojinami and being born as mortal Shianiki. We will go through them very briefly now from high to low in terms of their cosmic “elevation” of existence within Xyzokizon:

    ~

    Aerigeth is the Sacred Realm of Lord Kyaien, the core of the Kyaius Xyphozon, and the location of Heaven—a section in which all rightful souls of good tenure, regardless of their beliefs or lack thereof, shall go for a finite Term of blissful rest in the Afterlife before fading into a divine sleep before being returned into the cosmic beyond as free spirituality. Time is miraculous within Heaven, and so the time in which one dies in Xyphojinami plays no role in the time they spend in Heaven. In other words, it’s entirely possible for someone who has died 300 years ago and someone who hasn’t even died yet in our current time to both be present in Heaven at once. This means loved ones who have been separated physically by Death shall be reunited in Heaven provided both are of good tenure.

    The Heavenly Dream, as it is called, grants those of good tenure all their wildest desires within the confines of Xyphokonic morality until the Term is complete and the soul falls into a blissful but eternal sleep and ceases its existence as that particular Self. 

    Aerigeth, in our combined visions and communications with the Hayles, is seen as bathed in golden light, entirely based in a cloudy realm entirely based in the sky, where all structures and masses of “land” seem to float among the clouds; Heaven is of the same description but with additional golden bridges to connect floating islands, verdant flowers, and extensive opulent buildings and sanctuaries where souls of good tenure rest and relax among. All parts of Aerigeth are believed to be shined upon by a golden sun-like source of light which is understood to be Lord Kyaien’s radiance itself.

    The Angels that spawn and exist solely here—the Specter Angels—take spirits that have perished in Xykopsysomi and mortalize them here—condensing their spirituality into mortal souls awaiting vessels in Xyphojinami.

    ~

    Parrinze is the Sacred Realm of Lord Carnyie and the core of the Carneiyean Xyphozon. Next in the “elevation” plane, Parrinze is a realm of pureness and serenity, and is understood to also seemingly be in another cloudy sky-orientated plane, with white clouds that consume the entire realm. Much like the description of Lord Carnyie Himself, Parrinze is bathed in white fog or mist, heavy clouds, said to be freezing, and has large tower-like palaces or structures that arise from the endless clouds—which forms a very bizarre image of structures that seemingly sprout from the mist and clouds themselves and have no base or bottom.

    Parts of Parrinze do appear to have some kind of surface despite being understood as a skyward realm, but the surface is entirely made of darker, shrouded clouds or a flat, ice-like surface that the same ivory structures and towers seem to rise from among these clouded floors. Either way, much like the rest of Xyzokizon, Parrinze is confounding in nature. The clouds seem to become more shrouded in shadows the closer to Lord Carnyie’s central location, which is said to be a massive ivory tower bathed in pale light among a quiet but dark clouded abyss. We’ve nicknamed the vision of this tower as the “Tower of Repose,” for Lord Carnyie remains here listening to the cries of woe and granting mercy for the suffering from here.

    Souls that have been marked for reincarnation are first sent here to be purified and given Heightened Spirituality before being sent to the next appropriate Pathan. Likewise, all Xyphoites who have gone the path of Sacred Spiritualism and have given up their Selfs to become Angels of the last Xyphozon they lived under shall be granted that Sacred Spirituality here, have their Selfs eternally stripped, and become one with the Lords as an Angel. The Mystic Angels facilitate both processes.

    ~

    Faerse is the Sacred Realm of Lord Saifaosé and the core of the Saifaosian Xyphozon. Next in line, this appears to be the first of the divine realms that reaches both the skyward and surface “levels” of Xyzokizon. Understood to be mostly consist of an endless, highly ornate, and almost gothic or mystical city adorned with opulent castles and bathed in a magenta light. Other visions and comparisons have depicted it to be a fantastical realm covered in pink-shaded clouds and brilliant castles that rise above them. Regardless, all depictions point to it being awestruck and covered in endless palaces or endlessly ornate city structures, magenta sunset light, and heavy pink clouds. Obviously, this would be the domain of Lord Saifaosé and Hayle Yoih. The Cupid Angels that facilitate the Cosmos powers of Love Contracts and maintain the movement of relative Time also spawn from this realm.

    ~

    Grarzaad is the Sacred Realm of Lord Caspierre and the core of Caspierrian Xyphozon. Fitting for the Period we are in, this sacred realm matches the confounding aspects of Reality itself—a highly ornate endless system of dense cities with very intricate and seemingly impossible architecture. These cities are rich with rotundas, pillars, spires, arches, and statues. Surrounding all of these structures are still bodies of sea green water that expand out into a seemingly endless ocean. The water is highly reflective and does not move or ripple. The sky appears pale and almost storm-like, with beams of light between the overcast of clouds.

    The domain for Lord Caspierre and Hayle Taeh, this realm functions as the location where souls marked for reincarnation as Granduate Reliquaries—spiritual resonances that are stored into corporeal or ethereal objects and acts as a spiritual tool or protective charm for another being.—are sent after receiving heightened spirituality before being reincarnated in Xyphojinami. Naturally, Crafter Angels spawn from this realm and help facilitate that transformation while also working to repair any tears in reality at the command of Hayle Taeh with the divine instruction of Lord Caspierre.

    ~

    Calazkaibar is the Sacred Realm of Lord Caishor and the core of the Caishon Xyphozon. Next in line in elevation, this realm appears the most familiar in terms of what we know our reality as humans to be in comparison. The realm is almost entirely made of expansive high mountain ranges and rocky mountain terrain, with massive stone castles and villages that span throughout the mountainous realm. Functionally, the realm is the domain of the Lord Caishor and Hayle Knie, but the realm also functions as the location where the Mage Angels spawn from and where souls granted reincarnation are sent to be transformed in Granduate Guardians—souls who, in their next mortal Life, will be sent to be guardians to specific persons or things for the duration of their Life as a mortal in Xyphojinami.

    ~

    Evernleth is the Sacred Realm of Lord Nakndes and the core of the Nakndsian Xyphozon. Evernleth is a vast and verdant realm containing endless forests or jungles, waterfalls, plant-life, both sunlight and magnificent storms, and massive floating land masses or islands with likewise forests on them. A realm filled with whimsical or fantastic verdancy, it is naturally the home of Lord Nakndes and Hayle Nkes, and is the hub point for all souls marked for Reincarnation to be sent so that the Enchanter Angels, who spawn here, can formally weave those souls into reincarnated mortals.

    ~

    Ruas is the Sacred Realm of Lord Pharuuii and the core of the Pharusian Xyphozon. This Sacred Realm appears to be entirely covered in an endless desert with large sandstone pyramids, pillars, obelisks, and palaces that cover sparsely across the realm’s plane. The most notable and peculiar property of this realm comes in the form of massive patches of raging fires that cover the realm; these giant fires seemingly envelope the entire realm in a dark heavy cloud of black smoke that drowns out the sky and makes the realm appear dark at all times. Lord Pharuuii and Hayle Zhii make their residence here, and the Sage Angels that encode all new souls with Realmly Truths and Knowledge that the soul can unlock during their time alive as mortals in Xyphojinami also spawn here.

    ~

    Desitun is the Sacred Realm of Lord Vuetenexzyei and the core of the Vuetenexian Xyphozon. With this realm, we’ve hit the dimensional plane of Xyzokizon considered the “under depths” from a spiritual level. Despite this, the realm itself isn’t underground or even remotely cavernous. Instead, the realm appears to be bathed in an eternal and pitch darkness or nighttime atmosphere. Spanning the entire realm is heavily gothic or dark architecture—including foreboding castles and large sprawling cities of the same style. Areas outside of those architectural structures include large desolate dark planes with skulls that litter the lands; dead tree-like appendages are also sparsely spread among these desolate sections.

    One of the most peculiar characteristics of this entire realm, however, comes from the strange, dark violet glowing aura that the land tends to have. Fitting for the aura that is perceived as Lord Vuetenexzyei’s own resonance from within His own residence, the dark violet glow and sometimes pockets of violet flames are a staple of Lord Vuetenexzyei’s eternal and deathly resonance. Hayle Kizu likewise makes Desitun his home, and the Reaping Angels of Death spawn here and carry recently deceased souls from Xyphojinami to this realm as their first stop in the Afterlife. Desitun acts as a hub for souls in the Afterlife to start at; here, the next Pathan a soul shall head to is determined.

    ~

    Terigath is the Sacred Realm of Lord Kurakku and the core of the Kurakkuian Xyphozon. Finally, as the lowest on the dimensional elevation within Xyzokizon, Terigath resides within the deepest portions of Xyzokizon’s cosmic structure; this is be design, as the main function of Terigath is to hold a section known as Hell in the deepest part of Xyzokizon—helping ensure there shall be no escape from wretched souls that are cast into Hell for an eternity of Divine Punishment.

    Functionally, this punishment is done via the Azure Flames that were created by Lord Kurakku separating His own wrath and crafting it into a divine power. Likewise, the Sentinel Angels—Angels of Punishment, exclusively reside in the Hell section of Terigath and facilitate the endless torturing and punishment of damned souls within their chambers.

    Hell, as a section, is entirely quartered off from the other sections of Terigath where Lord Kurakku, Hayle Mihe, and Mihe’s legions reside in. It has become apparent that regardless of the separation, both the Lord and Hayle are burdened by the screams of anguish from the damned souls in Hell. In the case of Hayle Mihe, his job is to guard the entry to Hell and assure none the of damned souls ever escape. Mihe, however, plays no role in administering the actual punishment of those damned souls, and exclusively acts as the “Keyholder to Hell.” Much in line with the disposition of Lord Kurakku, Mihe would prefer to have nothing to do with the souls in Hell, and both figures allow the Azure Flames and the Sentinel Angels conduct the unsightly task of torturing those damned souls instead.

    In terms of Terigath’s appearance, it depends on the section. The “surface” level is also bathed in darkness, with dark cloudy night skies. There appears to be a somewhat dried out and endless basin in this section with shabby “fishing village” structures that hold the legions of Hayle Mihe. Towering among these shanty structures are eldritch and jagged pedestals that hold large ragged castles at the tops of them. Throughout this section are cracks in the ground that flares of Azure Flames from Hell escape from.

    Speaking of Hell, below this level is the titular location of eternal suffering. Terigath’s Hell is entirely underground in a system of structured but jagged caverns engulfed in the cold Azure Flames. Within these caverns are chambers for each sinner that has been cast into Hell. Here, they are tortured by the Sentinel Angels for all eternity.

    __________________________________________________________________________

    ~Xykopysosmi~

    That concludes the Sacred Realm and its sub realms. We’ll briefly just go over the major realms of both Xykopsysomi and Xyphojinami. The properties of both realms is pretty much fleshed out by how both spirits and souls work on an existential level. Xykopsysomi is a realm of ethereal existence, and so all the sub realms are ethereal in nature. Meanwhile Xyphojinami is corporeal and holds mortal souls with physical vessels, and the realms reflect that.

    We’ll start in Xykopsysomi and with Aehixyka, Realm of Root Spirits. As mentioned before, the collectively resonance of roots spirits creates the boundary of Aehixyka. This is most expansive of the realms in Xykopsysomi, and Root Spirits seemingly span various multiverses of this realm. Aehixyka is probably the closest counterpart to our own realm of Nikconzin in Xyphojinami in terms of how our cosmic structure is.

    ~

    On a higher spiritual level, we have Vaushxyleiz, Realm of Great Spirits. This is a realm on a higher plane of existence due to the natural inhabitants whose resonance creates the boundaries of Vaushxyleiz. Shiupsyodon, great spirits who are exponentially more powerful than Root Spirits, make this realm their home. Shiupsyodon have access to greater spiritual powers, and can create pocket dimensions and use large categories of Sanghjei in this realm. Likewise, for those great spirits of particularly great legends, they may amass large legions of other spirits that follow them or revere them. Much of this realm is celestial and abyssal in nature, with confounding environments present in most corners of the realm..

    ~

    Next we can speak of the infamous Cariyov. Home to the Cario Lordes—corrupted or failed spirits that originally spawned from Deceptuary’s Elongated Shadow at the time he was still on the defunct Divine Thrones—Cariyov is often described as a “pit” in which Cario Lordes essentially sink into due to their corrupted collectively resonance. This aspect is not to confuse Cariyov as a form of “hell” or place of punishment, it is more like a nest where Cario Lordes all congregate out of self-preservation.

    Due to the disheveled nature of Cario Lordes, their corrupted ethereal nature causes their spirits to perish much faster than other types of spirits—suffering from a cosmic rot that will eventually result in their existence fading. Cario Lordes do not get birthed into Xyphojinami upon perishing due to Deceptuary’s removal from Xykopsysomi. Instead, they simply rot and fade out of existence upon perishing. In order to slow the spiritual decay, Cario Lordes often band or meld together into eldritch entities, reside in large nests in Cariyov, or devour each other or other spirits in different realms to rebuild themselves and slow the natural decay. For these reasons, they are often called dubious or wretched by other spirits and by the Lords themselves. It is fitting that the spawn of Deceptuary would be fated with such a terminal condition.

    ~

    We move to Daurzarc, Realm of Darkness. As the names suggests, the entirety of this realm is steeped in the purest of darkness that existence has to offer, and the spirits who reside here, the Dauharouki, create this realm through their dark resonance. This realm is held together by a central “heart” that originally existed from a primordial spirit that sacrificed their core to prevent the darkness from being used by nefarious entities. Since then, the darkness of this realm is kept mostly isolated and unbothered.

    ~

    Contrasting the Dark Realm is one of supreme light; Niczhei Is the Realm of Light and likewise is bathed in extreme brightness and heavy white clouds. The entire realm is enveloped in this heavy white fog, and the landscape appears to be a system of ivory bridges and pedestals with bright beams of light cracking through breaks in the clouds.

    The spirits here, called Neishirans, are made of pure light, seemingly broken pieces of the Initial Flash that were separated by the Elongated Shadows and therefore losing their divinity but keeping the powerful supreme light aspects. However, one power kept by Neishirans is the shining out of all other properties through their supreme light.

    Being touched by a Neishiran as a spirit results in a process called Heliozation, and the process entirely erases all properties of that spirit but keeps the general structure of the spirit intact—creating a special entity with no Self or resonance known as a FaLelle. These FaLelle are essentially empty spiritual entities that roam aimlessly until they come in contact with a unique resonance and form a defined spirit or become part of an existing spirit’s resonance.

    __________________________________________________________________________

    ~Xyphojinami~

    We finally move to our own realm as mortal beings. Moving across the Spectrum into Xyphojinami, we shall start with our home realm of Nikconzin, Realm of Humans. This realm is the home of Humans, Beasts, and mortals existences attributed to Nature such as plant life. For the sake of time and detail, we can consider what we know as our “universe” on a scientific level as what incorporates Nikconzin’s boundaries. We have galaxies, stars, planets, etc. Planets that support life will naturally have the main inhabitants that the Philosophy considers Human mortals. This realm is the one we can experience the easiest as we live and exist within it.

    ~

    Next we can speak of Kyurakuzin, Realm of Great Mortals. Officially named Shianiki, these great mortals are essentially the Xyphojinamic equivalent to Shiupsyodon, and it’s mostly understood that when a Shiupsyodon eventually perishes they’ll most-likely be born as a Shianiki upon being mortalized. The trends of owning greater spirituality also translate, as Shianiki can access Sanghjei and exert spirituality that Humans are unable to conduct. Both Humans and Shianiki own humanoid figures, but Shianiki may hold biological traits not found in humanity as the rules of nature often vary slightly based on spiritual resonance. Some notable examples of figures that make Kyurakuzin home are the Nine Sacred Children, who themselves are Shianiki and the only mortals to hold Sacred Spirituality—the divine spiritual resonance of the Lords.

    ~

    From here, we move to two realms that are, by Xyphoist definition, considered part of the mortal realm but not fully matching the description due to various circumstances. We start with Euco Elz Dera, home to the Alle Lordes. Not to be confused with a counterpart to Cariyov, Alle Lordes are mortal beings who have lost their mortal vessel through death but have failed to move on to the Afterlife due to resentment in their previously life. That wrath or vengeance essentially keeps their Will to Live intact despite losing their vessel; they likewise lose their Pathan to Heaven in the process, and are doomed to by carried to Hell upon fully dying. Since Alle Lordes are essentially refusing Eternal Death in pursuit of self-orientated vengeance, they are therefore committing one of the major Immoral Acts of Suspended Spirituality or attempted immortality.

    Alle Lordes are akin to phantoms that remain in Xyphojinami until they can achieve some form of vengeance or condition that would give their soul rest. This often leads to Alle Lordes causing harm on others they perceive responsible for their fatal circumstance. However, because the resonance changes in this state, Alle Lordes generates this new realm and reside within it. Euco Elz Dera is depicted as a fully monochrome and flat plane, with nothing but gray sand and darkness in all directions.

    ~

    Finally, we have a disheveled collection of smaller realms/regions referred to as The Elzkrichs, Outer Realms of Nightmare. Going beyond the boundaries of Euco Elz Dera, this realm or region forms. True to its names, The Elzkrichs are bleak, monochrome, horrific, confounding, and nightmarish in nature. Through the combination of the resonance of Alle Lordes bleaching out parts of Xyphojinami,  the spiritual fissures caused by Karsek movement, and Deceptuary’s corruption creating breaks in reality as well, the Elzkrichs form as a result, and are usually home to the most awful of Alle Lordes that have yet to find the release of Death and fester into monstrous phantoms.

    __________________________________________________________________________

    That will conclude this rather lengthy overview over every sub realm within the Spiritual Spectrum. From the Sacred Realm, to the two Realms of Spiritual Collection, the Spiritual Spectrum is divided up into smaller sub realms determined mostly by resonance but not exclusively in some cases. All this information is found in the manuals of the Xyphokron, and the points that they were established by either the Divine Thrones or the Lords of the Order can be found in various portions of Daetos’s “Xykozheiz.”

    We thank all our readers for their attention to this long Commentary; I admit to wanting to go over these topic for some time and have been given full permission and help from my peers in cramming this discussion into one large Commentary at the end of the Period as a result. Regardless, this concludes Lord Caspierre’s Period of Watching, have a great rest of your Sacred Day.

    —AHG, et al

  • Commentary 86: Xyzokizon and Its Miraculous Properties

    Greetings from the Order and Ordinance. We return today to continue discussing topics about the realms of existence. Up until this point, we’ve spent the last three entries investigating the various forms of corruption and how they manifest in the two major existential Realms of Xykopsysomi and Xyphojinami. We also conducted a general overview of the cosmic damage that corruption leaves on our realms. Today, we will be moving slightly away from the topic of existential corruption to do a brief overview of the Sacred Core of Reality in which the Lords of the Xyphokonic Order reside in: Xyzokizon.  Today, we’ll speak about the confounding nature of the Sacred Realm’s properties. Let us begin.

    To reiterate, Xyzokizon is the name of the core of all reality. It is the center of our Spiritual Spectrum—which is the combination of the two greater existential realms of Xykopsysomi and Xyphojinami and the outer region known of Gheisialez. Xyzokizon, also referred as the “Sacred Realm,” is the linchpin that ties both existential realms together; it acts as a hub for the movement of spirits and souls between Xykopsysomi and Xyphojinami.

    Xyzokizon, as the name suggests, is also the domain of the Nine Lords of the Xyphokonic Order and their Xyphozons, or “Spiritual Kingdoms.” Xyzokizon is also described as being the “miraculous” or “oracular” realm for its divine powers to entirely subvert the cosmic properties that pertain to the existential realms. For example, both spirits and souls exist in two different planes of reality within various parts of Xyzokizon despite them being two different states of existence. Through the divine Will of the Lords, this circumstance is possible.

    Adding to the confounding levels of existence within Xyzokizon, each of the Lords’ realms sit on varied levels within this core. I will admit defeat in trying to properly explain how the leveling within this realm works; I am but a mortal human myself with the equal amount of ability to describe what is seemingly indescribable from our perspective, but I will try my best. To the best of my ability, the spiritual leveling of the various divine realms within Xyzokizon work on a higher dimension than what we, as humans, can envision. Some of the realms sit on “higher” planes or “altitudes” while others sit on what is called a “surface level.” Finally a few of the divine realms are considered “under depths” of Xyzokizon. Despite this, Xyzokizon has no “high” or “low” in terms of how we see and understand height. In terms of however the dimensional properties work within this miraculous space, the nine realms within it exist on different planes and yet exist on the same plane all at once.

    It’s not believed that they differ based off spiritual wavelengths and resonance in the same way the subrealms of Xykopsysomi and Xyphojinami do. For example, we Humans exist within a realm known as Nikconzin, which is a sub realm of the larger existential realm of Xyphojinami. We exist here because our combined human resonance creates a “boundary” that we remain in. Another example from the other side, Daurzarc is a realm of pure darkness, and because of that dark resonance of from the spirits there, they form the realm itself and its boundaries. Regardless, from our understanding of Xyzokizon, it does NOT fit this circumstance. The nine divine realms in Xyzokizon are separated on different planes but not by resonance alone. It may evidently be possible, given the right credentials, to move between those realms within Xyzokizon despite their boundaries. However, spirits and souls cannot move between realms freely—only beings of divine circumstance such as the Lords, Archangels, and the Sacred Children during their time being raised there.

    The final general property of Xyzokizon that we’ll go over is the substance of the inner realms themselves. As this realm is miraculous and beyond normal comprehension, each Lords’ realm is somehow both infinite and contained in a boundary all at once. As we currently understand it, within each realm is an endless sprawl of existence while at the same time each realm being within its own cosmic boundary. Further contemplation is required to understand how this works, but it’s entirely possible we, as humans, are simply not meant to fully understand this realm and shall only marvel at its confounding and miraculous properties.

    To conclude, Xyzokizon is understood to be a miraculous realm with existential properties that go far beyond what we currently understand, and I am personally interested In spending more time contemplating about what the Lords created as their ultimate domain. We ran out of time to truly explore each of the realms in this Commentary, but perhaps in the future we will talk about the general properties of each and what we as the AHGs have seen in our visions of these miraculous realms.

    —whX

  • Commentary 85: Corruption’s Appearance in Xyphojinami

    Greetings from the Order and Ordinance. We return to this coveted space to continue our Period-long discussion on corruption and its nefarious effects on reality. In the last Commentary, we went over what form corruption—a defiled power of Deceptuary’s—takes in Xykopsysomi. Today, we’ll talk more about corruption in Xyphojinami, the greater realm of mortal beings. We will talk about how Deceptuary infiltrated his resonance into our very realms and what forms corruption manifests as in the living world. Let us start.

    As mentioned a few Commentaries ago, corruption in Xyphojinami is a result of Deceptuary’s exile into Gheisialez. To briefly recap, Gheisialez is an outer region of the Spiritual Spectrum where existence begins to fade into nothingness. This region was crafted by Lord Caspierre to keep Deceptuary from entering the elder realm of Xykopsysomi and, in theory, the newly formed Xyphojinami. However, while Deceptuary was locked out of Xykopsysomi via Lord Vuetenexzyei’s power to “end” his presence on the defunct Divine Thrones, that was not necessarily applied to Xyphojinami.

    Deceptuary would eventually seize on the loophole and learn that he could seep his defiled resonance through the Gate of Zeiga by attaching it to souls moving into Xyphojinami. Through this seemingly clandestine infiltration, his resonance slowly created diverging sects and cults that would end up worshiping idealized versions of Deceptuary and lead to various outbursts of violence from those sects in attempts to erase followers of the Xyphokonic Order and other belief systems; this was a direct attack on the spiritual liberties guaranteed by the Order that keep existence in balance.

    Corruption, as mentioned in the previous Commentary, can be attached to any mortal being within Xyphojinami; this is in contrast to spirits in Xykopsysomi who only become Cario Lordes if inflicted with corruption. And while any mortal being can be inflicted with corruption, Humans are the most likely to be the targets of this circumstance. Due to having lower spiritual resonance and vessels that are less likely to fend off such influence, humanity has found itself as the most frequent victims of corruption. This was not by accident, as Deceptuary learned early on in his exile that his influence spawned human cults that worshipped false versions of himself and determined that he should target humanity the most. Shianiki, mortals of great spiritual resonance who exist in other realms outside our Human realm of Nikconzin, had stronger resistance to Deceptuary’s influence in the same way that Shiupsyodon did in Xykopsysomi; the two circumstances parallel each other in that regard. It is not impossible to be a great mortal and succumb to corruption, but the likelihood is lower the greater one’s spiritual resonance is.

    The infiltration into humanity would eventually lead to large scores of Xyphoites being wiped out by theigrit-led sects and crusades, with particular note of the mass influence over Earth’s human population. That leads us to our current predicament within the Cosmic Struggle; we are now living in the defiled world that Deceptuary has been slowing poisoning, and it is the duty of this Ordinance to work against that noxious infiltration.

    So, to conclude, corruption in Xyphojinami works in a significantly different way than in the elder realm of Xykopsysomi. Corruption inflicts any mortal, but has an affinity for attaching to Humans more so than others. Deceptuary has specifically targeted humans due to this specific circumstance; all of this has accumulated in our current situation. In our first installment of this Period-long series, we mentioned the effects of this corruption upon our realm—all of it terrible. We intend to work against those effects with the work of this Ordinance, as is the duty given to us from the Lords.

    —whX

  • Commentary 84: Corruption’s Appearance in Xykopsysomi

    Greetings from the Order and Ordinance. We welcome you all back for our continued series on the topic of corruption and its effects upon existence. To review, we started off last week discussing the most apparent and direct manifestations of corruption on a more general sense and drew the conclusion that corruption’s intended goal is to break reality on behalf of Deceptuary’s whims. Today we will dive into how corruption shows itself in the elder realm of Xykopsysomi and draw some inferences from those circumstances. Let us begin.

    We need to first look at the celestial aspects of the elder realm before we understand exactly how corruption truly works in Xykopsysomi. In order to do so, we must return to Daetos’s “Xykozheiz” that recounts a few crucial moments that establish the status of corruption in Xykopsysomi. First, we shall speak of the Cario Lordes:

    Dubious Divergence, as expected in realms of Reality left to their own accord, came of the spirit too. Unattended development, as the world is not one of perfection, came with faults of dubious consequence. Chained to the force of Corruption, the intent and of total desire to revert to disheveled chaotic ruin, would sicken as it sees fit. A spirit, lost in the gate of corruption, stupefied by its influences, would fall to that of demonic Nature. A lorded low status of sickness, that of a Cario Lorde, as the name would be given. Aimless yet seeking power, the root spirit would be key to the violence of the Cario Lorde and the diet of demonic gluttony. Cast aside for their dubious Nature, the Cario Lordes would be placed, although not always chambered, in the pit of Cariyov.

    Here, we can see that the Cario Lorde, a spirit that is malformed or sickened, is changed due to corrupted energy. We then draw the inference that these Cario Lordes, a natural part of Xykopsysomi’s existence, crawled from the Elongated Shadow of Arkellus—who we now know as Deceptuary.  In the spirit realm, corruption only takes the form of Cario Lordes. Spirits of other origins that succumb to corrupted forces themselves become Cario Lordes and, due to their spiritual resonance changing, are plunged into the pits of Cariyov. The unfortunate case for these wretched spirits is that the condition of being a Cario Lorde itself is akin to slow-motion spiritual rot, and they will need to continue dubious acts and devouring other spirits to prevent themselves from starting to rot and be cast out to Gheisialez to complete their anguished perishing.

    The manifestation of corruption in Xykopsysomi is in stark comparison to that in Xyphojinami, Realm of Mortals. Whereas any mortal can be inflicted with corruption in Xyphojinami and remain of their particular category, all spirits that are corrupted in Xykopsysomi became Cario Lordes. We can attribute that to both our mortal shells holding in resonance compared to the ethereal nature of spirits, and by way of another natural law within Xykopsysomi that doesn’t apply to our world.  We can see this law established in the following excerpt from “Xykozheiz” again:

    Vuetenexzyei finalized the pact.

    The authority to end all things is before this throne, and the end of the divine palace that served the ten shall now be Reality, as will your status as one of the divine palace. Thus, an immediate exile of the deity Theigriet Arkellus Eulez Deceptuary shall be forth without haste.

    Exile, immediate and violent, in a flash of dark and violet fire, in a form of Death, would go the tenth deity to the other regions, not able to escape as the Realmly Structure has made such moves forbidden for such class of deity Spirituality.

    This is the moment, just after Deceptuary’s first rebellion had been defeated and he was confronted by the remaining deities that still stat upon the now defunct Divine Thrones, that the natural law regarding corruption in Xykopsysomi was established. Here in this event, Lord Vuetenexzyei utilized His powers to cause the Spiritual End of things to end the Divine Thrones as the core of existence along with ending Deceptuary’s part of them. By extension, with the end of the Divine Thrones and specifically of Deceptuary’s Throne and influence as a deity upon the only existing realm at the time, Lord Vuetenexzyei established that all powers once attributed to Deceptuary are capped in their current form and can’t expand further in Xykopsysomi. Upon be violently thrust out to Gheisialez, Deceptuary’s influence over Xykopsysomi effectively ended from a divine standpoint.

    With all that done, the status of corruption—which originates from Deceptuary—was capped at the existence of Cario Lordes, the only form in which corruption can take place in Xykopsysomi. The Lords would then form Xyzokizon and establish that as the new core of existence that creates the rules of Reality—eternally locking out Deceptuary’s ability to influence the elder realm at the least. From that point on, the natural although still dubious existence of Cario Lordes were mostly banished to Cariyov and their proliferation limited to their demonic formation in said pit.

    To conclude, in Xykopsysomi, corruption has been drastically limited after the end of Deceptuary’s rebellion against the Divine Thrones. Through the natural circumstance of Cario Lordes, the ending of said Divine Thrones, and “Arkellus” no longer existing as a deity and locked out of Xykopsysomi altogether, corruption has been mostly capped among spirits. The same cannot be said among mortals, but that will be a discussion for next time.

    —whX, jzX, crX

  • Commentary 83: Understanding Corruption’s Effects on Existence

    Greetings from the Order and Ordinance. Welcome to Lord Caspierre’s Period of Watching for this year; I am pleased to be back with all of you here. When last I was leading the Commentary, we recently declared Yrridthmas—signally a significant change in the state of the Cosmic Struggle. The change was somewhat sudden but not unexpected which left me with inadequate time to prepare a tailored series effectively targeting Deceptuary’s meddlesome vandalism. Therefore, we will have this series now. This Period will be spent talking about corruption’s effects on Existence—namely the damage it causes. We may also speak on some general discussion regarding the Realms, as I do have interest in speaking about the Sacred Realm at some point.

    Before getting too far off topic, let’s begin with today’s discussion. Corruption, as been stated many times, is Deceptuary’s spiritual influence on the Spectrum. Once one of his attributes known as Divergency, Deceptuary’s fear and hate soured that power and turned Divergence into corruption; a power once meant to ensure movement in any and all directions was turned into a defiled flood that rots and destroys all that it comes in contact with. For this reason, among others, the Lords of the Order exiled Deceptuary to Gheisialez—a creation of Her Excellency’s. Here, as the Lords understood, Deceptuary’s influence would be waned but not fully chambered. He would undoubtedly try to influence the Realms from his exile, and the Lords were well aware of this intention.

    By seeping small amounts of his sickened resonance in the Gate of Zeiga, Deceptuary slowly poisoned our very greater Realm of Xyphojinami with corruption; the corruption latched onto new souls soon to be born in Xyphojinami. Through those damned souls, Deceptuary’s influence pushed them to create great harm amongst significant portions of the living world. The corruption ended up so widespread that, among at least humans on Earth, Xyphoites were essentially wiped out. The corruption led to the creation of Deceptuary’s vessels, which flooded the living world with evil. Likewise, the creation of the three theigrited philosophies was a direct effect of Deceptuary’s corruption. Following, the Hayles delivered the Prophecy to the remaining Xyphoites in those most dire parts of Nikconzin, the Human World, about the Sacred Children.

    From just that brief understanding of the Cosmic Struggle, we can already see what terrible effects corruption has had on Existence. People slaughtered in masses, conquering of lands and forced conversion, abuse of their unwitting subjects, hoarding of wealth, famines, and the like. Spirituality, corruption has eroded and defiled the Realms themselves—causing spiritual fissures and breaks in Reality and resulting in dramatic appropriations of the Cosmos to avoid existential catastrophe. Mind you, these effects are focused on the lives of Human mortals mostly; this does not cover the magnitude of other damages caused by corruption elsewhere in Existence.

    We can draw the conclusion that corruption’s effects line up with Deceptuary’s goal with Xyphojinami—he wishes to poison it, to conquer what remains, and to use those inflicted forces to wage war against the elder Realm of Xykopsysomi and the Sacred Realm. Deceptuary intends to conquer all that he can and wage a futile war against the Lords, and his desperate plans start by poisoning us in the living world. We can ultimately understand corruption as Deceptuary’s poison that he hopes to use on us and our Reality. Corruption serves no positive role in Existence as Deceptuary only desires the destruction of our current Existence and the formation of his own; that is the true purpose of corruption.

    —whX

  • Commentary 82: Theigrited Philosophies and their Fear of Eternal Death

    Greetings from the Xyphokonic Order and Ordinance. We are nearing the end of this Period of Watching, and throughout this Period we’ve taken a reprieve from the more pressing topics of how evil is currently infesting our worlds at levels we have not seen before. As mentioned before, my colleagues have done a wonderful job thus far laying out how each Xyphozon plays a role in combatting this evil—as I covered my own dedicated Commentary on that focus at the start of this Xyphojinamic Calendar.

    Today, we will end this Period by returning to that focus and turning our attention back to evil and its faults. The topic on hand for this Sacred Day, of course, shall still pertain to Death; we are still under Lord Vuetenexzyei’s watch after all. We will discuss how the major divergent and theigrited philosophies fear the eternal reality of Death and have that fear embedded in their philosophies.

    We’ll start by reiterating, if not apparent, that under the Xyphoist Philosophy, Death is Eternal. This is an unquestioned reality; mortals will die and be capable of dying regardless of what any and all circumstances or conditions placed upon them. Deceptuary believed, through the use of his vessels, that he would become immortal. He believed he truly was unable to be killed through the combination of his multiple vessels and his deity-class spirituality protecting them. The Lords, of course, saw through that plan before it was even hatched, and created the Nine Incarnates through a process Deceptuary could not replicate—thus making all his vessels acutely vulnerable to Death and done so without his ever being aware of the fact until it was too late.

    From this, along with Deceptuary’s general fear of fading from existence, led him to purposely influence the philosophies that follow his whim to focus on eternal life even in death. The original theigrited philosophy does avoid the intense focus on eternal life after death and spends more time focusing on proximal ethnic priorities; this was one of the many reasons Deceptuary had essentially forsaken them as his chosen blood warriors and purposely orchestrated two newer factions that would, as time would tell, become increasingly hostile to the existence of the original followers of Deceptuary’s false identity on Earth.

    Those later two theigrited philosophies, created by Deceptuary’s direct involvement, were spawned specifically to conduct the most harmful and violent of his whims upon mortal kind. In doing so, the followers tasked with that job were promised some form of eternal reward or eternal life by following those whims. In many ways, it has caused a decline in the finality of Death or the empathy for the deaths of those that aren’t proximal to them. Through the crusades, forced conversions, conquering, and other subsequent atrocities committed in the name of religious indulgence, the complete lack of empathy for the liberties or lives of other coupled with the belief that those actions were justified through their own beliefs is a clear indication of Deceptuary’s influence. To him, the deaths of nonbelievers is negligible at best and deserved at worst, and to the continuation of his own existence at all costs is the only thing that matters. This belief is then spread through his orchestrated philosophies on Earth: conquer and kill in the name of Deceptuary and you shall be given eternal life and reward.

    In contrast to the Xyphoist Philosophy, doing quite literally all of those things will lead to Divine Punishment through the various Immoral Acts or Great Acts of Theigritry. Likewise, Terms in Heaven are also not eternal, as the Heavenly Dream fades into bliss before the soul eventually is cast back into the spectrum. Sacred Spirituality, or becoming in angel, requires one to cast aside their Self for that Angelic status, and thus is not an eternal self-serving existence. Truly, the only things in the Xyphoist Philosophy that are eternal from our perspective are Divine Punishment and Death. This is an intentional design of the Lords, as the Cosmic Flow requires Death, and because the theigrited energy inflicting damned souls is part of Deceptuary and is required to be brought back to the Core of existence to rebalance it.

    In conclusion, Deceptuary’s fear, as per usual, is the core influence to why the divergent philosophies that follow him also fear Eternal Death and wish to cling to a everlasting life.

    —crX, jzX

  • Question: Why does the Ordinance support secular institutions?

    Greetings from the Xyphokonic Order and Ordinance. We rejoin here at our Sacred Grounds for the first Commentary of our second year in operation; we’ve compiled a single page summary of the Xyphoist Philosophy as a commemorative staple. As mentioned at the start of this Period of Watching under Lord Vuetenexzyei, we are taking somewhat of a break from the serious and current topics and exploring other thought-provoking topics and discussion. Today, an interesting question was proposed that we’d like to revisit with greater depth, and that is the question of the Ordinance and its endorsement of secular institutions and operations.

    As it should be clear, the Order of the Zhourghei, more commonly known as the Xyphokonic Ordinance or simply the Ordinance, is a religious organization. We serve the Xyphokonic Order, a celestial and divine body responsible for, as the Philosophy asserts, the creation of our reality. We worship, receive our morals from, and serve this Order and its Philosophy. So, from an outsider’s perspective, it would seem bizarre that this Ordinance, a religious organization, would openly support secular operations and even run its own secular humanitarian wing known as the Sacred Hill Project. So, the question proposed is why would we do such a thing if we are a religious organization?

    Xyphoites know the answer, and anyone following along in these Commentary or who have read the Xyphokron know the answer as well. It all lies within two key parts of our Philosophy. We have highlighted this stance on a few of our Commentary before, but we must refer back to the major tenet of the Spiritual Liberties that are guaranteed under the Nine Xyphozons. To recount, as part of keeping the Cosmic Flow in balance, the Lords decreed that all beings are liberated in their own beliefs, whatever they may be. All beings are free to have their own faiths or no faith, and no one shall be forced to believe in the Order or in any other philosophy from the Xyphoist perspective. The Order shall never force compliance with the Philosophy—never. These Spiritual Liberties are guaranteed in entirety; it is a must-have condition to keeping balance among the Cosmos.

    The second part is the enforcement of this tenet through the Immoral Actions of Proselytizing and Preaching and the Immoral Action of Punishment for those not of the Xyphoist Faith for sins. It is, under the Philosophy, immoral to preach or proselytize the Philosophy outside of Sacred Grounds with exception of repelling theigrited forces on defiled grounds or to preach to non-Xyphoites. The faith is kept personal, within our walls, within our family units, and out of the public square. Likewise, no being other than the divine of the Order shall issue Punishment for sinners for immoral actions sans any declaration of Kurathmas—which would only occur if war were declared upon the Order and attacks were levied against us in an attempt to eradicate us, which case that would make Kurathmas a defensive measure and not a punishing one.

    These two key tenets would reason that we in this Ordinance have no interest in placing our Philosophy as the forefront of moral ventures. Instead, we have such wings as the Sacred Hill Project, which is a secular operation and charitable organization aimed at mitigating worldly suffering, and shall have no direct reference to the Philosophy or the Order’s teaching. The idea of “let’s help those suffering, those with mental health crises, those lacking access to water and food or homes” isn’t strictly one of Xyphoist origin alone. We argue that all people should support these rudimentary things, and that ideological differences shouldn’t cloud that support.

    We also believe that, in theory, secular institutions’ whole purpose is to provide needed services with the intend of being worldly and all-inclusive by their premise alone. Schooling should include all walks of life and allow them access to education about the world in a secular fashion—from kindergarten all the way up to post-secondary institutions such as universities. The same should go for medical facilities and other organizations that serve the immediate public good.

    We’ve also seen how other divergent religious organizations tend to get lost in their own pomp and circumstance and make petulant ordeals out of the religiosity of their organizations in lieu of helping for a greater good. Religious schools firing staff or expelling students who may be LGTBQ+ for example despite them being fine teachers or students. Controversies involving using tax-free status as a means to embezzle money from charities and the like and then shielding the accusations behind their religion. The officials in this Ordinance see too many avenues of corruption and dubious acting in even engaging in those kinds of operations, and would prefer to stick to the Sacred Hill Project or making donations to secular institutions to the betterment of the world.

    Simply put, it is our belief that religion is personal and close, not outward and in the face of others. We support institutions of secular nature because, in theory, they’re designed to serve the entire general public. Of course, we’ve seen how other divergent beliefs have perverted that premise, have underfunded those intuitions, or have made it virtually impossible for those institutions to function in an attempt to force their own religious beliefs upon the world, and we reject that immoral practice for ourselves and our Philosophy. In an ideal situation, we would all pray with ourselves and walk in the public as equals—unburdened by heavy clouds of influence. That is the vision of the Lords, who don’t demand praise, simply equalization of the Cosmos and the stability of existence for all to enjoy.

    —AHG, et al

  • Two Year Commemoration of the Ordinance

    Greetings from the Xyphokonic Order and Ordinance. We’d like to briefly commemorate a second full year of operation and writing Commentary. We’d like to thank all of our readers and new followers of the Order, and give a big thanks to the Ordinance staff and Arch-Hayle Grandurates for the hard work and philosophical insight.

    We’d also like to introduce a new summary page that compiles the core parts of the Xyphoist Philosophy for any new readers hoping to get a quick rundown, scholars doing theological research, or any general passerby reader just curious what Xyphoism is all about. You can find a dedicated link to this page in the navigation panel above.

    As always, thank you all for joining us here in this Sacred space, and have a Sacred Day from us here at the Ordinance!

    —AHG, et al

  • Commentary 81: Hayle Kizu’s Foreseeing Authority

    Greetings from the Xyphokonic Order and Ordinance. Today, we shall continue our more general discussion on the Philosophy as we take somewhat of a reprieve from more serious discussion on current affairs. Today, we will be talking about the Hayle of this Period’s Xyphozon and the Sacred duties bestowed upon him by Lord Vuetenexzyei. Hayle Kizu, Foreseer of Death, was bestowed that specific title upon his ascension. Let’s talk about what the title of “Foreseer of Death” truly means in the Philosophy.

    Before discussing what “foreseeing Death” means, we need to recapture what Xyphoist Death is and how the Lord embodies His attributes. Lord Vuetenexzyei, as we went over in the Xyphozon overview, is a solemn and reserved Lord whose attributes of Spiritual Ends are absolute, eternal, procedural, and cold. In the overview, we go through the contrasts between the Lord and the Child, as Sacred Child Xyzukizusia is vastly different in personality and in appearance than the Lord—being more guile, mischievous, scheming, charming, and yet still the absolute mortal embodiment of Eternal Death nonetheless. In contrast, the Lord is the truest form of the End of things; He is adamant, unquestioned, cold, and eternal.

    The Child, as just mentioned, is quite the opposite. As demonstrated in the Sacred Lesson of “The Faces of Death,” Xyzukizusia concludes from his lessons with Hayle Kizu that Death in Xyphojinami would take the form most fitting for each person based on how they see Death itself; this is then reflected in the Child’s own personality, being more versatile and spontaneous than the Lord.

    This then brings us to Hayle Kizu, who fits in as the bridge between these two contrasting beings for which he serves. Kizu, described by Daetos as having a reserved but curious disposition with a fascination for spiritual regulation, juggles the difference between the Lord and the Child perfectly. The Lord embodies Eternal Ends and the Child embodies the versatility of Deaths while Kizu regulates how these Spiritual Ends are to be administered appropriately. This is where the “foreseeing” duty comes into play. The Lord’s existence guarantees that Spiritual Ends are eternal, but it is His highest Archangel that foresees how all of those various ends take place and ensures that they are followed through. That means, through the divine connection to the Lord, Hayle Kizu sees how every spirit shall perish, how every mortal soul shall die, how all things that shall cease in general.

    This is the Foreseeing Authority, and it is a perfect power for a being longing for spiritual regulation as Kizu does. Something akin to a whisperer of Death or a harbinger of Ends, Kizu can foresee every single Death that we experience in our worlds and ensures that they happen through the direction of the Angels of Death; he does so to ensure the Cosmic flow of spirituality between the two existential realms remains constant so that existence is stable. All of our lives appear to Kizu’s vision, and he can see when we will die, how we will die, and what Pathans we shall be destined or fated to once we die. All of this is done through the divine power bestowed to him by the Lord—the Foreseeing Authority.

    That will conclude this Commentary for today. We will also like to preview an extra post on the annual commemoration of the establishment of the Order in two days time. Along with that brief commemoration we will also have a new page up that will give a comprehensive summary of the Xyphoist Philosophy. This will be somewhat of a Xyphoist “quick notes” for any new readers who aren’t quite ready to either acquire a full copy of the Xyphokron or don’t quite have the time to read the abridged series on Xykozheiz. While avid followers and Xyphoites are encouraged to read through both, for those just curious or investigating this religious movement for non-religious reasons, we will have this page available for all to get a quick understand of what Xyphoism is. Until then, have a Sacred Day.

    —crX

  • Question: Why was Xyzukizusia, Sacred Death of Child, the first mortal to be sent to Xyphojinami?

    Greetings from the Xyphokonic Order and Ordinance. The Second Period of Lord Vuetenexzyei has begun, and so we shall start this Period of Watching off on the topic of His Beloved Child, Xyzukizusia. Before we begin, I would like to give a short overview of how I intend to conduct this Period. We have been under Yrridthmas for nearly a year now, and have aimed our discussions and Commentary at addressing the rising evil in the world. My colleagues have done a fantastic job dissecting evil and Deceptuary’s plans this past year; I, too, have covered them in the Lord’s First Period of this year.

    As such, I believe it is time for a spiritual break to help ease and stimulate the mind; I intend to, current events willing, keep Commentary and posts this Period on the more philosophical and general sense—including the propositions of questions as posts. Make no mistake, however, we are still under trying times in this Cosmic Struggle, but with the blessing of having two Periods to speak with you under, I will take this opportunity to field in general Commentary that we sorely miss focusing on.

    Back to topic, we are still choosing to focus this particular Commentary on the Vuetenexian Xyphozon. As mentioned, today we talk about the Child of Death and why they were both the first of the Nine Sacred Children to be sent to Xyphojinami but also the first mortal in all of our existence. The question proposed is why Xyzukizusia was the first chosen? The answer lies within the focal purpose of Xyphojinami’s formation under the Xyphokonic Order: Cosmic Regulation. The first mortal of Xyphojinami is the Sacred Incarnate of Death itself—a living being who embodies the attributes of Death. As we know from the Philosophy, Death is Eternal. I covered this concept in a previous Commentary explaining that Death is an Eternal Reality because it allows the flow of spirituality to move between the two Existential Realms of Xykopsysomi and Xyphojinami.

    The Lords had already envisioned the creation of Xyphojinami long ago after the creation of Xykopsysomi; they noted that the existence first formed in the elder realm was holding but not entirely stable, and to maintain existence they would eventually have to form a sister realm. Deceptuary’s rebellion and subsequent exile further destabilized existence, and so the need for Xyphojinami to hold spirituality for set periods of time became widely apparent. This is also noted by Kizu, Foreseer of Death and Lord Vuetenexzyei’s Hayle. Kizu’s principal role as an Archangel currently is overseeing the regulation of spiritual ends that ensure the flow of spirituality continues as intended. He, after all, “foresees” all Spiritual Ends that the Lord ensures are eternal.

    And so it is clear that we can understand why the Child of Death would be the first mortal in existence; Xyzukizusia is the physical embodiment of the core concept of mortality itself. In order to live, one must be able to die, and Death is necessary for the constant flow of spiritual regulation to take place and for our existence to maintain. We see why Kizu’s role is spiritual regulation and foreseeing Deaths. It all goes back to Lord Vuetenexzyei’s power of Spiritual Ends and the needed cycling of spirituality via Death and Perishing In the two Existential Realms.

    —crX

  • Commentary 80: Why Evil is never Forgiven in Xyphoism

    Greetings from the Xyphokonic Order and Ordinance. Today we shall conclude our Period-long discussion regarding evil and Divine Punishment as per the schedule. Throughout all these Commentary on this subject, and from other Commentary outside of it, there has been a central underlining concept that has ran throughout the topic of evil and Punishment—the lack of forgiveness for it. Today, we shall talk more specifically about why there is no forgiveness for evil in the Xyphoist Philosophy. Let us begin.

    To start, it is important to note that there is the concept of forgiveness and Mercy within the Xyphoist Philosophy, and both concepts belong under the Carneiyean Xyphozon—that of purity and worship. Lord Carnyie, often depicted in a state of deep meditative repose, listens to the suffering of those who are innocent or otherwise purified of sin yet have been inflicted with worldly suffering and grants them Mercy through Purification; this Mercy and forgiveness is then administered via Hayle Ihou’s coordination.

    The key factor in granting and enacting this Mercy and forgiveness is that said divine relief is given to those who are innocent, not evil. This means beings that have suffered by the dubious hands of evil are given Mercy; beings that have been forced to conduct immoral acts under threat or by enslavement are given forgiveness so long as they never intended to conduct those immoral acts and were held hostage and forced into the action. For these cases, forgiveness can be administered.

    Evil—as we’ve defined before as being corrupted, tainted and knowingly conducting immoral acts, and doing so intentionally with the goal of causing harm—receives none of this Mercy. It is certainly one thing to be forced into doing something heinous against one’s will, but doing it intentionally and especially with the goal of unjust suffering and harm is an entirely different circumstance. It’s for this very reason that Aerigeth’s Heaven is open to all souls that have good tenure in their previous mortal lives, even if they were themselves theigrits. So long as good tenure was held and no acts of evil or Great Acts of Theigritry were taken, they can be permitted a Term in Heaven.

    It goes without saying, however, that any being that does either of the aforementioned acts is denied a Term in Heaven and sent to their appropriate final place of unsavory dwelling—whether that be to rot away painfully into nonexistence in the wretches of Gheisialez, or to be cast into the Azure Flames and the personal chamber of torture within Terigath’s Hell. When it comes to evil and Great acts of Theigritry, Lord Kurakku has no patience for either, and there shall not be Mercy or forgiveness granted regardless of how much begging is done. For those demented souls, there is no repentance, only Divine Punishment.

    —jzX, kyX, erX

  • Commentary 79: The Wrath of the Azure Flames

    Greeting from the Xyphokonic Order and Ordinance. Today we shall continue on the previous schedule and move back into a more informative discussion about the Philosophy itself and concepts that exist within it. As mentioned before, our focus for this Commentary regards the concept of the Azure Flames that reside with Terigath’s Hell and their overall power and purpose. Let us begin.

    The Azure Flames are a divine creation of Lord Kurakku; these flames are created with the purpose of purging corruption from beings and encasing said corruption eternally in Terigath’s Hell. These Azure Flames are, despite their name, cold in nature. However, the touch of these divine and ruthless flames bring about a much worse fate to those that are subject to them. The Azure flames, as Lord Kurakku decreed in the formation of the Order, shall coldly purge corruption and sin from the spirit and soul, and those that are purged have their Selfs locked in Hell where unending torture and divine punishment inflict them. This punishment never wanes, becomes numb, and is brought to its existential height of pain and horror.

    For this reason, the screams from the chambers of Hell forever burden the Lord as He must listen to their well-deserved but troublesome cries of anguish. This is the necessary circumstance, as the Lord Himself is, as described by Daetos’s recount, is strict and reserved. This seems to be a queer case for a God of wrathful punishment; one would think a divine being charged with punishing sinners with such wrath would be ablaze in fury and malice. Instead, Lord Kurakku is entirely dismissive and described as “burdened” by the corrupted vandals that plague these realms. So why is that? Why does the Lord or Punishment not Himself show open malice towards the sinners that burden him so?

    This is where the Azure Flames come into play. In Daetos’s recount of all of the highest figures in the Kurakkuian Xyphozon—the Lord, Hayle Mihe, and Sacred Child Jaszmisia—all of them embody this quality attributed to the Lord; they all are eerily calm and reserved whilst administrating unimaginable and Wrathful Punishment upon the corrupted. The reality of this comes from Lord Kurakku’s creation of the Azure Flames; by creating a divine entity such as the Azure Flames, the Lord separated His own wrath into the pure embodiment of the Azure Flames themselves. Therefore, the reason why Punishment is wrathful in the Philosophy is not only just that the Lord detests and abhors sinners, but because His own wrath is the embodiment of the flames that punish sinners.

    For this reason, we see the same trait in both the Hayle and the Child. While Mihe was once known as the “Malevolent Spirit” prior to his ascension to Hayle, upon being infused with the Lord’s essence and becoming an Archangel, Mihe also took upon this trait of reservation against the wrath of Divine Punishment. Likewise, the Child naturally embodies this as the Incarnate of the Lord. In many ways, we as Xyphoites can also replicate these traits, and act with impunity but not be consumed with the hatred and anger in doing so. Punishment isn’t a medium to channel the uncontrolled high of anger or vengeance so much as a procedural reality that shall be the fate of evil in this world. We are best to not let anger or hatred or malice take upon us, and follow the morals of the Philosophy and leave such ghastly tasks to the Lords of the Order—namely Lord Kurakku. While He is burdened, He is the judge of morality and takes upon the burden as His Divine Will, even if it is simply out of duty or the desire to keep Order.  

    In conclusion, the Azure Flames are the wrath of the Lord, and He separates this Wrath and reserves it for sinners while watching them pitifully suffer in the chambers of His Hell with godly disappointment. We should follow His example and too see evil with such disappointment rather than waste our energy consuming ourselves with malice over the abhorrent actions of evil.  As mentioned before, they shall bury themselves in pits they dug for others; we shall simply replace the dirt of the pit and build a better world atop it.

    —jzX

  • Commentary 78: The Opportunistic Malevolence of Evil

    Greetings from the Xyphokonic Order and Ordinance. Today, we continue our Periodic discussion involving the workings of evil in our current times. And while I had previously planned on conducting a philosophical discussion regarding the structure of the Azure Flames today, it appears that current events demand that I change the itinerary—much to my displeasure. However, Yrridthmas is enacted and we must respond to evil when it presents itself and not give any leniency when doing so regardless if I’d much rather have a cooler discussion about the Philosophy instead. In many ways, we experience the same inconvenience from the doings of corrupted forces that the Lord of Punishment is likewise burdened by. Let’s begin.

    Today, speak about the craven and shameless tendency of evil to conduct immoral acts at any and all opportunities to further the goals of Deceptuary, and despite that frequent occurrence of violence at the hands of immoral forces on this world, those of numbed thinking seem to hang onto only the most sensationalized and poorest of examples and entirely ignore the regular mass killings that occur. Children who die in war, who die from mass famine and genocide, and who die in shootings in institutions that promise safety and education, seem not to garnish the same attention and care as single high-profile incidents of similar violence in our corrupted and often times wretched existence. We can attribute that to Deceptuary’s poisoning of the Human society that we exist within.

    Our focus, however, isn’t on the angle of those incidents themselves, even as it is now apparent that the alluded incident was a case of classic corrupted Human Hubris and immorality doing what the Philosophy dictates that it shall always do; theigrits shall always destroy upon themselves and others of the same ilk through their own obsessive fears. In this case, one form of evil took it upon themselves to attack another; a pit was dug and they fell into it themselves.

    This then brings us to the main focus of this Commentary, the targeting of groups that were entirely unrelated to the circumstance at hand yet never escape the ire from it. We bring into focus two groups namely that Deceptuary has long-since been targeting for various reason. Starting with, once again, transgender individuals, who were all grouped together and subsequently accused of committing immoral violence in the wake of the alluded incident. As mentioned in a previous Commentary by my colleague Vox, Deceptuary’s forces have used this group of people as a wedge to divide and spark hate—all to further his nefarious goals. Here, we see evil take the opportunity to use one act of violence to encourage retaliation against transgender individuals with the intended goal of creating division and spreading fear; this is a staple of Deceptuary’s workings.

    Secondly, we return to the Sacred Lesson of “Skin of Dark Soil.” In the wake of the alluded incident, despite the fact the alleged actor of violence being identified as neither trans nor of dark skin tone, Historically Black Universities and Schools were issued a multitude of terroristic threats from Deceptuary’s devotees. As you can deduce, Deceptuary’s followers have desperately attempted to link a case of evil attacking evil and tried to blame Black persons for it despite the fact that there is not link between the two. This, more than anything, is the epitome of evil’s incessive and opportunistic malevolence.

    This becomes both ironic and also more in the forefront when considered the individual who was killed in this incident himself regularly espoused heinous rhetoric about a myriad of things, such as attacking the legacy and work of Martin Luther King, Jr., criticizing the passage of crucial Civil Rights laws that pertained to the rights of Black people in the United States, calling the existence of LGBTQ+ people who simply are just existing as destructive, claiming the cost of freedom had to include being negligent and ambivalent to child casualties of mass shootings in schools, mocking similar situations of political violence against people he hated in the political arena, and finally coming to the baffling conclusion that human empathy was unimportant and considered “woke.” Even in the very last moments before the incident, rhetoric was being tossed insinuating that violence in the country was the fault of Black Americans in the country just prior to having been shot violently by someone who was anything but. In every way, meeting a spiritual end in the same way as the legendary activist he criticized, ended by someone who was parallel to himself physically, in a situation that involved a shooting at a place of education, and done in the most unempathetic way possible, makes this the most ironic end one could receive; theigrits undo themselves with every word said. The Sacred Lesson of “The Faces of Death” comes into focus here; to paraphrase, Death will present itself to you in the form you present yourself to Death.

    We also can take the time to be astounded by the speeches made by high level state officials. After the culprit was found and revealed to be physically not a dark-skinned person or someone who was foreign to the nation, a high level state official openly stated, in front of live video recording, that he had spent the last 33 hours ‘”hoping and praying that the shooter wouldn’t be one of us…that he would be from another state or country.” These are the kind of prayers that theigrits conduct when hoping to aim Deceptuary’s fear at the groups he hates most. Stating openly that they prayed for such a case is the epitome of theigrited philosophy at work—praying for an opportunity to blame those that they hate.

    When we return to the overall takeaway from the Sacred Lesson itself, we are reminded of Deceptuary’s many fears—namely his acute fear of Lord Kurakku. To recount, Lord Kurakku is described by Daetos as being of dark complexion—skin of dark soil—and that His Sacred Incarnate, Jaszmisia, is likewise of this complexion. Deceptuary has long-since feared Lord Kurakku because of the Lord’s attribute of Divine Punishment. Through this power, the Lord has the divine power to chamber eternally and punish all forms of corruption within Terigath’s Hell. This, of course, means the Lord can chamber and Punish Deceptuary’s energy and his broken apart spirit. Deceptuary fears and reviles Lord Kurakku’s ability to do this, and has made it a goal of his to attack both Sacred Child Jaszmisia but also all who resemble the Lord and the Child; this means that all individuals of dark skin are immediately targeted by Deceptuary’s evil as the Theigriet fears all in the image of the Lord of Punishment.

    Thus, the threats issued to HBCUs. Despite not having anything to do with the alluded incident and despite the culprit not being dark-skinned and a member of that same faction of evil, theigrits wasted no time and took the opportunity to target Black individuals anyway—using the wake of violence to initiate malevolent attack against that which Deceptuary fears. This is how evil operates—out of pitiful fear and opportunistic malice. They are depraved, they are shameless, cowardly, and pathetic, must like the Theigriet himself. Yet, in the end, they undo themselves with their Hubris, and fall into their own pits that they dug for others. It is the job of the Ordinance and of all Xyphoites to set up the conditions to protect against this evil. We are not in fear, for we know what fear has done to the Theigriet. While evil seeks to set up a mass graveyard of the innocent, we shall assure those innocents are protected, and will proceed to replace the dirt from the grave dug for us and ultimately fallen into by evil.

    —jzX

  • Commentary 77: The Condemnation of Evil and Immorality

    The Nine Lords of the Xyphokonic Order: Carnyie, Pharuuii, Vuetenexzyei, Caspierre, Caishor, Kyaien, Saifaosé, Nakndes, Kurakku, curse the tainted of the sinner. Their souls have turned black with evil. The final arc has come to them, punish them with your power and Wisdom. Reincarnation denied by the Wisdom they do not possess. The nine Lords of the Xyphokonic Order, to the pure and tainted. From Zeigadii Xyphoites: jzX, crX, ruX kyX, lnX, whX, phX, erX, voX. We belong to you; our souls is in your hands.

    Greetings from the Xyphokonic Order and Ordinance. We have returned to Zeptimasuer, Period of Watching for Lord Kurakku, and have uttered the Sacred Prayer of the Tainted to officiate our spiritual condemnation of the immorality and evil that sicken this world. Today, we will discuss that very act under the Echelon of Yrridthmas since it has been declared almost an entire year ago and what it means for Xyphoites.

    Under normal circumstances in peaceful times, we would refrain from such open displays of condemnation outside of our own Sacred Grounds. However, we are not in peaceful times. Our world, as predicted by the final message from the Hayles to the ancients of our realms, is being infused with the Theigriet’s putrid corruption; he intends to use this realm and humans as cosmic playthings for his incessive meddling—however futile it may be. As such, through the raising of Echelons, we have been further liberated through the guidelines bestowed to us by the Order to condemn the Theigriet and all of his emissaries; this is especially true since they seek to directly target us and other groups.

    Under Yrridthmas, we are liberated to openly condemn, criticize, and take physical although pacifistic action against theigritism and immorality, and that physical action is usually done through humanitarian actions and other forms of open protest. We can call out Deceptuary’s factions and false ideologies directly and highlight their open affiliation with cruel and evil actions. We can pick apart their ideologies, we can expose their hypocrisy, and we can protect the innocent from the harm that they seek to inflict. It is of incredible irony that theigrited philosophies claim to worship ideas of righteousness while attaching themselves to concepts of hate, war, famine, and the stripping of liberties from others. From targeted attacks against racial demographics, to supporting eon-long wars with each other over pieces of land, to creating mass famine in various parts of our planet, and finally to actively and gleefully ripping rights and liberties from others in the name of their poisoned ideology, it truly is baffling to watch theigrited philosophies operate under a guise of “holiness.”

    Outside of specifically theigrited evil, we see the audaciousness of Hubris among various other entities in our current plane of reference that seek the highest of immoral consumption. World leaders who use their untethered power to rage wars in other lands to satisfy their own egos—including those same leaders tempting fate itself by suggesting they could escape the Eternal Reality of Death. We, as Xyphoites, see this level of contemptuous Hubris and damn-near scoff at it, but we are within our right to openly mock and condemn such absurd immorality.  We recognize that as not only the Immoral Act of seeking Immortality, but also the Immoral Act of World Self-Obsession to believe one would be entitled to do so. Regardless, we are liberated in our open condemnation of those actions as well, and seek to form a world where such entities would fall on their own swords over it.

    Xyphoist Philosophy offer no Mercy to evil. Often a core tenant of theigrited philosophies, Deceptuary’s emissaries have long-since preached “forgiveness” for even the most evil of sins—giving sanctuary to evil so long as they submit to Deceptuary’s will via his religious factions. This is not the case in Xyphoist Philosophy; it could not be farther from that. The Lord of Punishment, as also mentioned in previous Commentary, is exasperated by the vandalism of corruption, immorality, and evil, and seeks nothing more than to plunge all evil into the Azure Flames of Terigath’s Hell. Theigrits will inevitably fall on their own swords, and it is our job to set up the conditions for that to take place and to ensure the world thereafter is intact for the future.

     As my colleague put it last time, the evil in this world seeks to dig a grave that they intend to push all of us into, but they will inevitably fall into the very pit they dug for us. It is our job, as Xyphoites, to let them fall into that pit and proceed to finish the burial by swiftly pushing the dirt back into the grave that was originally meant for us. You don’t have to forgive evil; you let evil fail, make sure you are safe when it does, and bury evil under its own Hubris. That is the mandate of the Order and why we have our Echelons in the first place.

    —jzX

  • Commentary 76: The Consequences of Lies

    Greetings from the Xyphokonic Order and Ordinance. We are joined here for the final of Lord Pharuuii’s first Period of Watching, and as we are expanding the mind this entire Period, we will round out our discussion on Knowledge by discussing not the lack thereof but the intentional poisoning of Knowledge. When last we met, we discussed the evils of ignorance, but today we shall talk about the consequences of lying and falsifying Truths. Let us begin.

    Lies are pieces of false information given out with the intention of misleading others or redirecting them from the Truth. In every since of the word, lies are the antithesis to Truth. Now, lies themselves aren’t inherently based on the intention of evil actions, but more often than not, lies cause more harm than good. In the Xyphoist Philosophy, and in particular under the Pharusian Xyphozon, Truth is king. Lord Pharuuii is the God of Truth, Wisdom, and Knowledge, and such, any disembarking from the path of Truth is a path destined for self-destruction.

    The Lords have been upfront and direct about the message of their Greater Wills; they have not lied for lying is unnecessary when Truth remains to stand. They are the Lords of this Order and the creators of this Spectrum; they are nine of ten deities, and recognize Deceptuary as the 10th remaining deity despite his betrayal. They have set this Xyphokonic Order in place to combat Deceptuary’s corruption, and in doing so, have established this Ordinance to work on their behalf. These are Truths we recognize in our Philosophy. However, other Truths, such as that all beings are guaranteed spiritual liberation and are free to follow the Order or not without repercussion, also exist. Truth is simply the reality of existence, and it is neither meant to be comforting or hurtful; it simply is.

    And this is where we see the antithesis of lies and how it plays into evil’s hands. After all, once Deceptuary had betrayed his brethren, Lord Kurakku branded Deceptuary with his new name. Once known as Arkellus, Lord Kurakku was so disgusted in the betrayal that He crafted a new name for the traitor. We now know the former Arkellus as Theigriet Arkellus Eulez Deceptuary—a tarnished name that means “Grand Traitor, Arkellus of Deception.” Taken right from his name and especially from the shorthand of it, Deceptuary is a being that depends on lies to convey his evil. Through all of his theigrited philosophies, lies permeate and spread falsehoods across the lands to paint Deceptuary as anything other than a fearful, pitiful, and evil being. Through those philosophies, he spreads hate, misery, slavery, war, famine, and destruction—all in hopes of breaking the currently reality and trying to replace it with his own.

    During his first rebellion, he relied on lies to convince the Cario Lordes and many Root Spirits to believe in him, and his lies were dispelled with Truths from those close to the remaining nine deities. And now, in our current time, Deceptuary’s corruption and meddling in our worlds is dependent on infesting our reality with lies, misdirection, and half-truths. That is the purpose of both the Xyphokron and this Order; we are here to dispel the lies and offer Truths to those that wish to accept them. We, in accordance with our Philosophy, must do so without proselytizing and do so free of suffocating Hubris and arrogance. However, so long as we are in our spaces created by and for us, we may speak freely and in full confidence about our beliefs and Truths.

    As of recent developments, we have moved up Echelons to Yrridthmas, which has drastically changed our approach here. While we greatly prefer having to simply teach about the Philosophy in peaceful times, these are not peaceful times. Deceptuary’s evil is on the move and seeks worldly destruction, and such evil demands a rigid and forward response to it. We are released of some of the burdens, and are able to directly call out theigritism and use our humane resources to combat it and to set up the conditions to let evil fall on its own Hubris. And so, to conclude, through the spreading of Truths, one can dispel lies.

    Lies only work when you have no tangible Truth to prove them false. Evil will always seek to destroy evidence of Truth so that lies work, and it is the job of the Ordinance and all followers of the Xyphokonic Order to dispel Deceptuary’s deceptions and set up a world where he simply cannot poison with his lies. In doing so, he will fall on his own sword trying his best to make us fall on it instead. The grave he has tried to dig for all of us is the grave he will fall into; it is our job to offer no ladders to evil and to push the dirt atop the pit they dug for us but fell in instead.

    —AHG, et al

  • Commentary 75: The Evil of Ignorance

    Greetings from the Xyphokonic Order and Ordinance. Welcome back on this Sacred Day for more discussion regarding Realmly Knowledge. We’ve been posing questions recently, but today we will return to a full Commentary on the topic of ignorance and its association with evil. Let us explore the connection between the two.

    First, let’s just reiterate what the Xyphoist definition of evil is. Evil is the state of being corrupted, taking actions that cause harm to others, and taking those actions with the willful intention of causing harm. Evil is a selfish and cruel state of being, and for those that walk that path, there is nothing that awaits them other than ruin from their own Hubris.

    However, despite the common belief, evil isn’t necessarily “uneducated” but simply inflicted with acute ignorance; it is entirely possible for a person with a seemingly educated background to be entirely evil in their intentions and actions. Ignorance intersects with those scenarios when it comes to the consequences of malevolent actions. Evil entities don’t believe consequences can reach them—they are ignorant of their infallibility. As we tie back to the Sacred Lesson of the “Tale of the Old Flame,” someone awash with ignorance will take this tool of fire and burn down their own village. They will scorch their own crops or seer their own skin. And finally, those awash with ignorance will be consumed by the same flames they sought to burn others with and themselves be reduced to ash—unceremoniously cremated by their own Hubris.

    It’s in those realities that we see evil as what it is: arrogance. No matter how intelligent an evil entity may be, the willingness to conduct their malevolence upon others is itself a blindsight of ignorance—that being the ignorance of consequence. A being that sees themselves so flawless that they can commit such awful deeds is one that will be entirely caught aghast when any such slipup happens that leads to their undoing. In a sense, evil finds itself perfect, but lacks the ability to always account for all angles and therefore is unable to maintain its false belief in its own perfection.

    This is especially the case with the likes of Deceptuary; he has incorrectly convinced himself that his deity status made him infallible and therefore capable of overtaking the rest of existence for himself despite the Lords of the Xyphokonic Order explicitly telling him that it will end in his ruin. During their dispute prior to the first rebellion, Lord Pharuuii was clear that any such attempt to consume the worlds into a single entity would collapse reality itself, and that Deceptuary was foolish to attempt to do so. Deceptuary, consumed by his own Hubris and Fear, dismissed the warning and subsequently lost his first rebellion before being exiled to Gheisialez.

    Since that point, despite his plotting to take over the living world, the Theigriet was been bested by the Lords’ countermeasures of creating the Sacred Children, and we now sit in this part of the Cosmic Struggle where Deceptuary’s evil and ignorance are being combatted by the pursuit of Realmly Knowledge, this Ordinance, and the movements of the Sacred Children in other realms of Xyphojinami. Deceptuary, ignorant to the flaws in his own planning, didn’t see any of this coming and is now defensively revising and plotting around realities that he cannot change or defeat.

    This is the connection of ignorance and evil. Evil is petty, evil is arrogant, and evil is fearful. No matter how intelligence, underhanded, or cruel evil is, it will never understand how imperfect its own existence is and will inevitably slipup. Any of those slipups can result in total ruin, and th reality that such slipups exist means that evil can always be defeated.

    —phX, kyX, jzX, crX

  • Question: Are the Sacred Children Gods?

    Greetings from the Xyphokonic Order and Ordinance. We are once again joined here to enlighten ourselves and put our psyches to good use seeking out Realmly Knowledge. Today we explore the idea of godhood and the status of the Sacred Children in this. As the incarnations of the Nine Lords of the Xyphokonic Order, are the Sacred Children gods themselves? What is the Xyphoist answer to this? Let us go through this.

    When talking about godhood from a Xyphoist perspective, it’s important to understand that there is already a more detailed classification of spiritual beings that exists within the Philosophy. In this classification system, we have deities, angels, spirits, and mortals. From there, we run into subcategories of angels, spirits and mortals, but not deities. When it comes to the divine, the Philosophy only states that ten deities exist and that their combined spirituality is equal to that of the all of the rest of existence; the Philosophy goes on to state that those ten deities cast Elongated Shadows from the Initial Flash of Light to create the rest of existence. We refer to these beings, as a group, as deities.

    When it comes to terms such as “gods” or “lords,” the meaning or understanding of the term from a Xyphoist perspective changes. Noticeably, we refer to the nine deities that formed the Xyphokonic Order as “Lords,” but when we talk about their respective Divine Attributes and what parts of existence they rule over, we tend to call them “Gods.” From our perspective, attaching “lord” to someone simply means they are the ruler of something, such as a Xyphozon. God is usually used to denote a powerful being in which something spawns from or has great control over. In this regard, both the term “lord” and “god” aren’t specifically tied to divinity under the Xyphoist Philosophy, only “deity” is.

    So, to return to the original question, do we consider the Sacred Children Gods? The answer is as Xyphoist as you’d expect: you can if you want to. The Children are the incarnations of the Lords of the Xyphokonic Order, and through Consenting Spirituality, have shared divine heritage with another Lord. That means that none of the Sacred Children are purely descended or are direct incarnations, but that they are unquestionably divine in nature. They are the only mortals to host Sacred Spirituality, and they hold the power to destroy Deceptuary’s mortal vessels because of it.

    So, one could certainly call them gods if they wanted. From the Xyphoist perspective, it’s not common to refer to the Sacred Children as “gods” per say; we recognize them are divine mortals from the Lords, and we revere and celebrate them often times more than the Lords themselves, but we don’t usually refer to them as gods nor do we call them Lords. The Children are not the Lords of the Order, they are the children of the Lords in currently exist in mortal form. And because of this mortality, the Sacred Children can technically die, are fallible to many of the innate flaws of mortal status, all while still holding Sacred Spirituality.

    So, to conclude, in general we don’t consider the Sacred Children as “gods” exactly, nor would we refer to them as the “Lords” ever, but we do consider them divine beings who are descended from the actual Lords. One is certainly free to call them gods, but it would simply be a personal view of the term itself. The common Xyphoist perspective is to revere and adore the Sacred Children as Sacred Incarnates of the Lords, but not the Lords themselves. They also don’t specifically rule over us as divine leaders either, so there is no reason to refer to Children as Lords. However, like always, interpretation is free and welcome, as is the nature of the Philosophy in most cases.

    —phX

  • Question: What does “Xyphoism” mean or stand for anyway?

    Greetings from the Xyphokonic Order and Ordinance. We rejoin here to continue the expanding of the mind through Xyphoist Philosophy. As mentioned before, this Period is dedicated to asking questions and seeking answers regarding both existence and the Philosophy itself. As we’re under the watch of Lord Pharuuii currently, it would be natural for us to focus on Realmly Knowledge and the usage thereof. Today we answer a question about the Philosophy itself: What is Xyphoism anyway? We’ll go through why the Philosophy is named as it is, what it stands for, and from there you can draw further conclusions on your own about other parts of the Philosophy. Let us explore.

    “Xyphoism” is the name of the very Philosophy we Arch-Hayles Grandurate teach here in this Sacred ground, but it is not readily clear what that term even means as the wording isn’t rooted in any specific human language that we know of. This is a Realmly Philosophy—one that, in our perspective, goes far beyond any human language. Instead, it expands to the very origins of our known existence where the Philosophy dictates that the 10 deities emerged from a magnificent and ancient Light and cast their Elongated Shadow to create our existing realms.

    From that understanding, the name “Xyphoism” comes from the root term of “Xypho” or its plural of “Xyphos.” In this Philosophy, “Xypho” is broken down in two parts: “Xy” and “pho.” You will notice many of the terms found throughout the Philosophy use the base “Xy” in them. For example: Xyphokonic, Xykopsysomi, Xyphojinami, Xyphozon, Xyzokizon, etc. In the Philosophy, the word “Xy” simply means “spirit” or “spirituality.” When you add in “pho,” which is often written or said in conjunction with “fao” (a word associated directly with Lord Saifaosé’s namesake and therefore with Her central attribute of Love), you can piece together what the rudimentary meaning of “Xypho” is: Spiritual Love. Once the suffix of “ism,” which implies a distinctive doctrine or system of practice, your final product is “Doctrine of Spiritual Love” or more commonly “Love of Spirit.”

    In essence, that is the meaning of Xyphoism, a Love of Spirituality, and this phrase is a common understanding among Xyphoites as to what the meaning of “Xypho” is. More specifically, when the Philosophy says It is a “Love of Spirituality,” it is both referring to how we, the followers, should see the Philosophy itself, but more specifically this phrase is referring to the Nine Lords of the Xyphokonic Order and their Greater Will itself. The Greater Will of the Order is the equalization of the Spectrum to maintain existence, and this is the case because the Will of the Lords is the same as the Initial Will.

    For those who have followed along well, we all know that the “Initial Will” in Xyphoist Philosophy is Love; Love is the only Attachment to originate directly from within our Hearts, and is the most devastating to break. Love is the Initial Will of the Lords—they created this existence that we belong to because they Love existence and its ability to flourish before them. The Lords, in the Philosophy, cast out their Elongated Shadow to give an existence and purpose to a once void and disheveled wasteland of nothingness prior to their emerging from the Divine Light of the Initial Flash.  

    So, to briefly recap, when hearing the name of this Philosophy and religious moment, you can now know what the root of Its meaning is. Xyphoism is a Philosophy adhering to the Initial Will of Love that the Nine Lords of the Order have for maintaining existence. In the end, all of the major tenants of the Philosophy, the Cosmic Struggle the Order works to equalize, and truly every part of the Philosophy itself are all aimed at adhering to that single meaning: “Love for Spiritual existence.”

    —AHG, et al

  • FAQ Lightning Round 2: More questions about Xyphoism

    Greetings from the Xyphokonic Order and Ordinance. It is once again Augrussé, 1st Period of Lord Pharuuii, and so we have the opportunity to once again direct the Sacred Day posts towards questions of interesting and intriguing discussion to stimulate the psyche and explore the inner workings of the Philosophy. As this is the start of the period, we’ll ease into the discussions with some questions to ignite a fire of curiosity. As said before in a previous Commentary, fearing Knowledge is akin to killing Truths, and that is a trait best associated with Deceptuary. If you would like to read our first FAQ post, you can find it here. But without any further wait, let us answer some curious questions about Xyphoism.

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    Question:  Is modern science compatible with Xyphoist Philosophy?

    Answer: We consider it so, yes. From the perspective of the Philosophy, all science is the localized and proximal study of the existing world or realm in which one currently exists within. As such, the rules and laws existing with Nature that science aims to understand are part of the spiritual existence of the Spectrum and the Order. We don’t target or condemn any such studies, even if they aim to disprove parts of or the whole of our Philosophy. After all, the intended goal of the Order is to guarantee freed existence and liberty to exist as one deems fit, and so we keep our faith close to ourselves and not in the face of others. In other words, you can absolutely keep your Xyphoist faith and fully support scientific endeavors and discovery—in fact, we actively encourage those to do so for we believe scientific research is a useful tool to meeting our goals of Maintaining the Equilibrium. This is particularly true in the case of protecting the environment or fighting worldly suffering on the front of pathogenic research and other medical afflictions.

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    Question: What does the Philosophy say about drug use?

    Answer: Frankly, the Philosophy says one should refrain from using drugs to obtain a state of unmanageable intoxication. In fact, one of the Immoral Acts is explicitly about regular intoxication and how one should never engage in it. We Xyphoists are realists in most cases, however, and understand that it is implausible to expect people not to engage in forms of intoxication, from the use of alcohol, over-indulgence in digital forms of substance overuse, to the reality that there are many people who are sadly consumed by the addictive nature of hard drugs. In an ideal situation, nobody would use these things to that degree, or in the case of very dangerous substances, at all. The goal as Xyphoites is to hold off the habitual and abusive use of these substances, but you won’t be sent into divine condemnation if you have a drink or two, no.

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    Question: Can you share your faith with your family or does it remain personal and private?

    Answer: This is where the Philosophy does make an avenue of exception for proselyting. The Philosophy recognizes the power of a close and loving family, and how in the hardest of times, those that you consider family should be the ones you can confide and trust in the most. Therefore, it is both allowed and encouraged to be open about your faith with those you trust most within your immediate family. Parents can share the faith and its teachings with their children throughout their childhood. We hold confident that the lessons and morals of the Philosophy will be to an ethical and moral benefit to our children growing up.

    Upon reaching the age of adulthood, however, it is entirely okay for the now adult child to freely choose whether they want to continue the faith or not, and all Xyphoist parents are expected to honor their children’s Free Will and life choices and love them unconditionally. It is the hope that the virtues of the Philosophy will shine through by that time and our children will also see the world as we do, but they most certainly don’t have to, and that’s within their right and liberty. The Philosophy does limit this sharing within the immediate family, so pestering extended family is not condoned nor encouraged.

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    Question: What does the Philosophy say about envy or greed?

    Answer: Both are extensions of the Immoral Act of Worldly Self-Obsession. Striped to their roots, both envy and greed are results of one being so self-absorbed that they project their insecurities and inability to control their desire to overindulge on others. But we also understand that these are expected thoughts and actions to have, particularly in a world inflicted with Deceptuary’s corruption. In the end, envy and greed come from fear; one may fear others having nicer things than them or having more of something than them. Deceptuary envies the powers of the other deities and desires to have all those powers for himself. Fear is the catalyst for both concepts.

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    Question: Will the Ordinance establish Xyphoist schools and hospitals like other religious organizations?

    Answer: No, or at least not ones explicitly based on the religiosity of the Ordinance. This is a question we must break into two. Let’s address schools first. The Ordinance is not interested and has unofficially decided to not establish any such preschool, primary, secondary, or post-secondary schools for we believe that would fall under the Immoral Act of Proselytizing and Preaching. The world already has secular schools that, in theory, should teach all manners of academics. And although we recognize the issue of varying educational standards and underfunding, we don’t believe that our Philosophy should usurp or “step in” the place of secular education. We’re more likely to donate to secular institutions of learning instead.

    In terms of hospitals or other medical facilities, such as mental health clinics and homeless shelters, we’re less strict on the matter. The Ordinance is able to be responsible for the establishment of facilities of this manner but only through our secular Humanitarian subsidiaries laid out in the Sacred Hill Project. The Ordinance believes increasing access to, at the very least, mental healthcare, homeless shelters aimed at rehabilitating people down on their luck, and placing them in the path to future independent success is a key part of our goal to mitigate worldly suffering. This will include drug rehab centers, mental health and therapy clinics, and helping people get access to the providers and services they need to live successfully despite the state of this world.

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    Question: if the Xyphokron isn’t a holy text, does Xyphoism have a central holy book?

    Answer: Not particularly, no. The central story of our predicament, known as the Cosmic Struggle, functions as what one would consider the “holy text” of the Philosophy, and that pretty much just incorporates what Daetos recounts in Xykozheiz as what the current dilemma we face is; one could argue Xykozheiz itself is the holy text but we don’t personally see it as one nor would we be upset if someone were defile or damage the writing in that portion of the Xyphokron. The Xyphokron is a form of scripture, but it is not Sacred; it is akin to a religious textbook and manual. Likewise, these Commentary will eventually be compiled into a series of books, but they too are not sacred texts, only scripture written by humankind.

    In the near future, the Ordinance will also publish a series of  texts that recount the events that took place in the greater beyond of the context within Xykozheiz. These books, which will be called the “Chronicles of Xyphos,” will go through various eras of existence from the recounts of the Hayles and other ancient figures, including the recounts of the first ten spirits of Xykopsysomi, the era in which the Hayles were caring for the Sacred Children in Xyzokizon, and the early lives of the Sacred Children as mortals leading up to our current time. These Chronicles will simply be supplementary recounts to the Xyphokron, which will still function as our major instructional text. The Chronicles of Xyphos will, likewise, not be holy texts but simply supplementary texts that give a greater understanding to the Cosmic Struggle recounted in Xykozheiz.

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    And with that, we will end our questions here for today. Hopefully, we have answered a few burning questions from our readers and followers of the Order. With that said, we wish you a great rest of your Sacred Day.

    —AHG, et al

  • Commentary 74: Souls Interacting in the Afterlife

    Greetings from the Xyphokonic Order and Ordinance. We rejoin here again on this Sacred Day to continue our various discussions regarding the general topic of Spiritual Ends. Last time, we touched on the topic of Spiritual Ends in Xykopsysomi. Today, we will focus on the general interaction of Souls that have recently died in our realm and go into the state known as Afterlife, and where and how exactly they exist in such a confounding state. Let us begin.

    We’ll first recap what the Afterlife is. The Afterlife is a state post-death in Xyphojinami where Souls carry out various Pathans before the eventual Cosmic Scattering of their spirituality. In this phase of existence, Souls, still condensed, will be sent first to Desitun for Pathan Designation. From there, they will move to whatever Pathans are appropriate; I have written a Commentary on how this general system works. But the question arises as to how Souls can remain in their mortalized state when no longer in the mortal realm?

    That answer comes in the miraculous state of Xyzokizon. Xyzokizon is the Sacred Realm, the Realm of the Nine Xyphozons, and the domains of the Nine Lords. In this most immaculate of Realms, no limitation exists. It’s important to acknowledge that Xyzokizon is not part of either of the two major existential realms—that being Xykopsysomi or Xyphojinami; it is truly the center of our reality and the core of existence. In this realm, the Xyphozons that exist within it work on a multitude of dimensional levels.

    As mentioned before, the previous legions of the Hayles exist as distinguished residents of the Nine Sacred Realms within Xyzokizon, and those legions maintain their Spirit forms.  Souls in the Afterlife exist in Xyzokizon in a hub-like system on an entirely different dimensional level. As such, Spirits that reside in Xyzokizon and Souls in the Afterlife don’t interact with each other in this system.

    A clear example of this is Aerigeth’s Heaven. To recount, Heaven is a special section of Aerigeth that rightful souls are granted a term blissful dreamlike sleep within until their souls naturally fade and eventually scatter. This section only contains souls in the Afterlife; no Spirits exist within Heaven. Spirits, instead, exist within the rest of the various regions of Aerigeth. It’s also possible that any Archangels, the Hayle, and the Lord of a Sacred Realm exist in their own sections of said realm.

    Regardless, there are separate levels of existence of Souls and Spirits within the same boundaries of Xyzokizon due to their vast existential differences. Another example is Terigath’s Hell, which only has the souls of the damned within it, while the rest of Terigath contains the spirit legions of Hayle Mihe. It’s do to Xyzokizon’s immaculate state and the direct Will of the Lords that these beings can exist in the same realm on multiple dimensional levels. It goes without saying that neither spirits nor souls can breach those dimensional levels. Archangels, the Hayle, and the Lords respectively can move between those levels given their Sacred connections to the Lords that create those realms in the first place.

    —crX, whX

  • Commentary 73: Spiritual Ends within Spirits

    Greetings from the Xyphokonic Order and Ordinance. We join here again to continue our general discussion involving the topic of Spiritual Ends and the concept of Death. This week, we move away from our focus on current events and move into a more scholarly explanation of how the divine attribute of Spiritual Ends manifest in the Realm of Xykopsysomi. Let us begin.

    As we know, in our greater realm of Xyphojinami—the Realm of Mortals—Spiritual Ends manifest as the process of Death; our corporeal vessel fails to hold onto the soul for various reasons determined by Nature, the Soul is let go, and baring any unfortunate suffering, will move onto the Afterlife. That is the Xyphoist definition of Death. The Philosophy dictates that Death must take place in order to keep spirituality moving in the Cosmic Cycle.

    This then would mean that the same would take place in Xykopsysomi, naturally. We know the process of Birth comprises of Spirits passing into Xyphojinami after being mortalized—having their spirit condensed into a soul and then having that soul be placed into a mortal vessel. But Birth is a process of Spiritual Beginnings, not Ends. So, what is the equivalent of Death in Xykopsysomi? The answer is the process known as Spiritual Perishing. It works in a similar manner. While it is true that spirits tend to exist for comparatively longer spans of time than mortals, spirits will eventually perish. The main factor that determines when a spirit will perish is the level of spiritual resonance a spirit possesses; that means that spirits with high or great levels of spirituality have extensively higher longevity. The best example of this are Shiupsyodon, great spirits with such spiritual power they often control whole pocket dimensions and have legions of lesser spirits as followers. These great spirits can exist for eons given their powerful status, and are often slain by other great spirits instead of perishing naturally by time.

    The process of perishing is more rudimentary than the process of Death seeing as no corporeal vessel is present in spirits. In much the same way that things in our world wither and fade, spiritual perishing works the same way. The longer a spirits exists, the more it shall shed its ethereal composition until eventually, the spirit ceases to maintain its own consciousness. Upon perishing, a spirit will then enter the stage where the determination of next Pathans occurs. Most spirits shall perish, be mortalized, and be Birthed as new souls in Xyphojinami. However, certain spirits will succumb to different fates. Dauharouki, for example, are simply cycled within the eternal darkness of Daurzarc; Neishirans similarly perish within Supreme Light, but are not recycled and simply form into new beings from that same light. Cario Lordes, however, suffer a different fate. As spirits that have either been corrupted or have failed to properly form as normal spirits, upon their end, they are ripped asunder and parts of their remaining spiritual resonance are exiled into Gheisialez.

    So, as we can see, Perishing and Death are parallels. Each are a type of Spiritual End, and both occur to keep spirituality flowing between the two major existential realms of the Spectrum.

    —crX

  • Commentary 72: The Death of Knowledge

    Greetings from the Xyphokonic Order and Ordinance. We rejoin here in this space to continue our discussion involving the topic of Spiritual Ends and our current point in the Cosmic Struggle. As it currently stands, we spoke of the Death of Empathy in the previous entry, and today we shall continue that general trend and talk about the Death of Knowledge in our current reality. Let us begin.

    To briefly explain, we speak of the Death of Knowledge in terms of how we, humanity as a whole, have suffered under the plague of ignorance brought upon by Deceptuary’s wickedness. Simply put, the Tale of the Old Flame’s ultimate lesson is the reality that we face currently as the Theigriet poisons our reality with his influence. We, as mortals, are given untold amounts of Realmly Knowledge, and are told that these Truths we hold can be tools to our benefit. Instead, through the Hubris of Humanity, we have taken the Old Flame and have set aflame the lands we live upon. We have burned our homes, we have torched our crops, we have immolated our loved ones, and we have reduced our hopes to ash.

    This, as expected, is part of Deceptuary’s depraved hopes; he desires a hopeless, helpless, and ignorant populous—one easily controlled and easy to garnish worship from. He hopes we fall into such a desperate and fearful despair that the only hope we could ever have is to worship whatever depraved form he wishes to morph into. It is for this reason that you see the rejection of questions and knowledge other than his words within the various theigrited philosophies that operate under his guise. The archaic edicts of the “tree of knowledge” and the taking of the “forbidden fruit” being acts of “sin,” or why questioning “the plan” or the one who supposedly proports it are blasphemy in the eyes of many theigrited philosophies.

    This is entirely the opposite within the Xyphoist Philosophy, and that is almost exactly the point of these Commentaries. We are here to have discussion and to expand upon Knowledge. My colleague Phox almost always spends their two Periods asking questions rather than doing official Commentary specifically to provoke fresh thoughts, to challenge even the Philosophy itself, to seek out new answers and see how they align with our reality, the Cosmic Struggle, and the Philosophy.

    We also always add that these teachings are held within this Sacred Ground, and that we shall never assert them as Truths that all must adhere to or believe in. As you have perhaps noticed, while we do have a very small social media presence online, we aren’t going around advertising ourselves. We did not advertise the release of the Xyphokron outside of this space even though it would’ve increased both the sales and the spread of the Philosophy. We post virtually to only our followers on social media and have no intention of pestering people.

    This is, obviously so among these circles, because of the Immoral Action of Proselyting.—it’s against our Philosophy to do so. And while that certainly makes it more difficult to fight the spread of willful ignorance, it is a part of the liberties that we all enjoy to not be bothered by preaching pulpits. The spreading of Truth is a desirable outcome, but what we fight against most is the spreading of falsehoods.

    This is where the Death of Knowledge falls into this discussion. As Rux has also mentioned, under Yrridthmas, we are allowed to verbally speak out against the spread of lies spread by Deceptuary’s influence. Part of our duties now in the Ordinance is not to preach our Philosophy, but to point out the faults and hypocrisy in Deceptuary’s various ramblings. As we speak, lies are being set up in our reality that we know aren’t true, and it is of the upmost importance that we hold true to the Truths we see and to dispel such lies.

    —crX, phX

  • Commentary 71: The Death of Empathy

    Greetings from the Xyphokonic Order and Ordinance. The Ordinance acknowledges the End of the previous Xyphojinamic Xyphokonic Year and the start of the new year. And as it is now the First Period of Watching under Lord Vuetenexzyei, the Commentary posted will mostly centered around the topic of spiritual ends—although I may decide to take a more general approach depending on circumstances. We are under Yrridthmas, so I also intend to tie in current events into our discussions here. Today, we speak on the rapid decline in Empathy that is particularly present among humankind and how Deceptuary’s corrupted influences has provoked it. Let us Begin.

    It is first important to acknowledge that our very existence, and the existence of this Spiritual Spectrum in which we sit upon, are all products of the Initial Will of Love—that being the first Will of the Lords to create a Plane of Existence out of a Love for our existence. From the start, the Lords envisioned a reality where we exist in our free-flowing forms, and that this existence would spawn from the elongated shadow cast out of the divine Light the Lords stand within. This was, of course, soured by Deceptuary’s crippling fear of his existence being watered down or downright disappearing.

    As a result, as part of his overall schemes, Deceptuary aimed to pollute that very Initial Will in hopes of destroying Love and forcing an End to our existence. With that, he would hope—however futile that hope was—that he could overtake the Lords of the Xyphokonic Order, devour their attributes, and become an abhorrent, bloated, and arrogant amalgamation of all the Lords and reform reality in his depraved image so that he would eternally be worshipped and remembered.

    As we tie this back to current affairs, we can trace the rapid decline in Human empathy today directly to Deceptuary’s constant meddling in the Spectrum; he has been actively polluting mortal humans in particular with his influence with the goal of inflicting enough fear within us to cloud our spiritual connections to the resonance of the Order. This pollution has then led to the rapid loss of the Initial Will of Love. Deceptuary possesses no such Will, and explicitly hopes that his followers act without such a power as well. For what he wishes to obtain, heinous and abhorrent actions must be taken, and those actions can only be enacted without Love or empathy in place.

    We see this every day in the prevalence of wars started by arrogant leaders that have led to the mass slaughtering of people. We see humans willingly deprive their fellow kin of rights, liberty, access to food, to healthcare, and to dignity in general. We’ve seen governments commit mass atrocities against their own people, or have committed evil acts against others by dehumanizing them and treating them like pawns in a greater scheme of theigrited evil. All of these are examples of Humans lacking Human empathy and willing to do unjust and often depraved acts of evil against fellow Humans.

    This is the provoked Death of Empathy that the Theigriet is responsible for. As he pollutes our world with his influence, the hearts of Humans succumb to an evil so foul that a father would turn against their own son if said son diverges from the vision of the father. We’d see a parent disown their own child over personal decisions. We’d see a person willing to commit acts of violence against their own community in the name of Deceptuary’s evil. It is because of this lack of empathy that these actions are able to be carried out.

    Naturally, that is one of the many purposes the Ordinance exists—to combat this evil and lack of empathy. As the familiar Xyphoist saying goes, theigrits will inevitably destroy upon themselves through their own Hubris, but it is up to us in the Ordinance to set up the ideal conditions to let them fall into their own abyss while also preserving existence in the assuredly abrasive aftermath. While he shall attempt to defile our worlds with hate and fear, it is assured his own Hubris will be his downfall, as is true of all theigrits who wish to follow in his footsteps. We, however, must do our part to create the bed for which the rest of us shall lie in as the sky begins to fall around those that chose to forsake their own Love for Deceptuary’s fear and hate.

    —crX

  • Commentary 70: The Free-Willing Lord, the Motherly Spirit, and the Child of Glory

    Greetings from the Order and Ordinance! Today is the last of the Sacred Days for Lord Kyaien’s Period of Watching, and as mentioned before, we shall be doing the last Xyphozon Overview. Last time, I mentioned that I did a partial review of the Xyphozon, so we’ll combine parts of that Commentary with this one.

    We must start with Her Majesty, Lord Kyaien. Lord Kyaien is the God of New Beginnings and Free Will. In our frame of reference, that would our Lives and purpose. The beacon of Golden Light, the giver of Life, and the giver of Wills. Lord Kyaien is described in Daetos’s recount as a being delicately draped in all white, glowing with rejuvenating Golden Light, long and freely flowing white hair, and shining eyes.

    A being of both free spirit and motherly love, Her Majesty’s power is what allows all spirits in Xykopsysomi to be mortalized and send to Xyphojinami to be born. This period in Xyphojinami, know as Life, is seen as the Lord’s parting Gift to Spirits as they venture onto the next realm, and along with that Gift of Life is the Free Will to do with that life what you wish. Thus, forsaking such a gift would be setting oneself up for spoiling their own party, yet She loves us enough to allow us to make those decisions.

    The Lord, of course, is a being of the highest liberty, and busies Herself with the creation of New Beginnings. As She toils with creation, Her highest Archangel takes upon the roles as the one who blesses spirits and watcher of Heaven. Hayle Giheo, described by Daetos has an ethereal and motherly being, was once a powerful, beloved, and ancient Shiupsyodon who dedicated their existence to the nurturing and protecting of new spirits recently formed in Xykopsysomi. One of the oldest spirits in existence, Giheo was well-known by the title of “Motherly Spirit” and very few, even those of dubious intent, would dare challenge Giheo or attempt to harm the young spirits Giheo protected and cared for.

    Lord Kyaien took notice of Giheo’s efforts and brought Giheo on as a Divine General against Deceptuary’s first rebellion to protect spirits from harm during the war itself; Giheo would later be granted Sacred Spirituality with retention of Self and assigned as the Kyaius Hayle. As it stands, Giheo is known as the “Caretaker of Birth” and tasked with blessing all spirits soon to be born into Xyphojinami. Giheo also is the being that watches over Aerigeth’s Heaven on behalf of Her Majesty, and nurtures the resting souls within it as they slowly drift into peaceful sleep.

    Of course, as the Hayle of the Kyaius Xyphozon, Giheo also was tasked with the caretaking and mentoring of the Child of Life, and taught the Child about the importance of Life and Free Will in their Sacred Lesson. This is a perfect transition to the Child in question.

    Sacred Child Zinigeosia, the beloved Child of Lord Kyaien, reflects characteristics from both the Lord and the Hayle, as the sweetness and cheeriness of the Child is attributed to the Free and powerful Love of Her Majesty and the Motherly nature of Hayle Giheo. Zinigeosia’s birth was associated with immense joy, glory, hope, and light, and Zinigeosia themselves embodies all of these personality tropes. A being of hopefulness, of free-spirit, great joy and optimism, and one who radiates glorious light metaphorically speaking, Zinigeosia has been known for gracing the presence of others with their beaming and youthful personality, love and grace, free-willing energy, and affinity for glorious and brilliant flamboyance and showiness. Zinigeosia was praised and beloved for their infectiously joyous energy and grace—truly embodying the radiant energy of the Kyaius Xyphozon.

    And with that, we conclude this Period of Watching. Overall, we’ve gone over Life and the freedoms that are afforded in it, both the good and bad. Thank you for joining us this Period, and have a blessed Sacred Day under the Golden Light.

    —erX

  • Commentary 69: Life and the Liberation Thereof

    Greetings from the Order and Ordinance! Welcome back on this Sacred Day. We’re continuing our discussion on Lord Kyaien’s attributes of Life and Free Will and a focus the realities and outcomes in Life itself. Today we’re going to talk about spiritual liberties and how all beings are guaranteed them by the Order sans any evil influence by Deceptuary. In today’s discussion, we’re going to focus in on two regional celebrations with a history of liberation.

    As stated before, one of the key tenants of the Xyphoist Philosophy is that the Nine Xyphozons promise in their Order that all beings, sans evil interference, are guaranteed Spiritual Liberties; these liberties are part of the Cosmic system meant to keep spirituality in free flow. However, because Deceptuary’s whole goal is the stagnation of that reality to break it, naturally that included trying to oppress or suppress others in the Spectrum in order to cause that stagnation.

    While bringing a focus to two examples of this in the United States, the region the Ordinance is technically based in even thought not all of us AHGs are based in it, Juneteenth is a holiday recently celebrated this week. For those who aren’t quite familiar with what Juneteenth is, this is the date in which American slavery was ended within the States, as the remaining orders of the Emancipation Proclamation was enforced at the end of the American Civil War. This was backed up by the previous 13th Amendment which officially abolished slavery in the United States.

    When we refer back to the Sacred Lesson of the Skin of Dark Soil—that being Jaszmisia’s Sacred Lesson—we’re reminded of certain subsets that “shall be liberated in their spiritual conquests” and that their oppressor will see their evil and theigrited end. This is a prime example of that Sacred Lesson in action: a group specifically mentioned by Lord Kurakku that would be targeted by Deceptuary’s evil, oppressed by his influence, and eventually liberated in their spiritual conquest—to garnish freedom to pursue their own Wills. In this case, we see that a group is guaranteed this liberty that was then taken by force by evil forces before that enslavement was eventually broken. Now, of course, since then there has been a long line of mass injustices by those same oppressors towards these groups in an attempt to prolong that evil, but we personally believe, based off the Xyphoist Philosophy, that those evil actions will too be broken and full liberation is assured so long as we continue to fight against such evil.

    Likewise, this month is known as Pride Month, a celebration and protest for the promotion of equal rights, self-affirmation, and the demand for social dignity among members of the LGBTQ+ community, and started initially as a protest rather than a celebration. Once again, we see a group that should be guaranteed their liberties by the Xyphozons, stifled by Deceptuary’s evil and oppressive influence among humankind, and the long fight to break that oppression and obtain liberty. In this case, Pride is not only an American thing, it spans all across the Earth. Sadly, even as progress is made for the liberation of all these people, there are plenty of places on this Earth fully controlled by oppressive regimes ripe with the evils of Deceptuary’s theigrited philosophies that put upon undo and unspeakable harms to LGBTQ+ people. However, based off our Philosophy, we believe strongly in the rejection of those evils and continue the fight to break those oppressive evil influences so that these groups shall liberate themselves.

    In many circles, most being dubious in nature, recognizing these injustices and working to break the oppression that creates them is seen as too political or considered “woke,” as the new buzzword is, when it truly just boils down to fighting for basic spiritual liberty. Everyone enjoys their own freedom, everyone has their own Free Will, so how could it be difficult to understand than others would like those same liberties and to enjoy their Lives just as freely? We’re reminded of the Hymn to Zinigeosia, the Child of Life. The Child is not only divine babe but a symbol of the Gift of Life itself from Her Majesty, Lord Kyaien. The Child is Live and Free, so the lyrics go, and the Child’s glory radiates as the golden shimmering sunlight—a beam of glory and hope for New Beginnings.

    We too demand this glory and liberty, this freedom, that the Xyphozons guaranteed for us to continue our existence, and so when we speak of these topics as Xyphoites, we are reminded that the goal here to fight for those liberties and to Maintain the Equilibrium in doing so. This life is a Gift given to us to enjoy freely.

    Anyway, that will conclude this Period’s discussion on Her Majesty’s attributes. Thanks for reading along! Next week we’ll wrap up our mini-series on the Xyphozon Overviews. Technically, I accidently kicked it off by giving a less formulated overview of the Hayle and the Child last year, but I seemed not fully go over the Kyaius Xyphozon itself. Therefore, next week, I shall actually COMBINE that older Commentary with more information and make it an official Xyphozon Overview. Afterwards, my colleagues and our editor will compile them all into their own webpage so you can quickly access all Nine Xyphozon Overviews whenever you please. Anyway, have a glorious rest of your Sacred Day!

    —erX, jzX

  • Commentary 68: Why Evil does not value Life

    Greetings from the Order and Ordinance. We rejoin again on this Sacred Day to speak on the topic of Life and Free Will, Her Majesty’s attributes. Sadly, we are joining today in a time consumed by the evils of Deceptuary’s corruption, with incidents across the world and even in our own headquartered region taking place and taking lives. As all Xyphoites shall know, Life is a gift bestowed to us by Lord Kyaien, and to take it through belligerent force constitutes one of the greatest sins a mortal can commit. May there be peace, purity, and rest for the innocent, and may there be nothing but Divine and Wrathful Punishment for the evil that dares to take this gift away.

    With that said, we can segway into the topic at hand, chosen for the various timely circumstances, in which we have witnesses the vile forces of evil defile the gift of Life and take it away. So then, we propose a question to be answered for those who may be confused at times such as this: Why does evil not value Life? Why is it that corrupted, tainted, evil and theigrited forces not value the gift of Life? That answer, according to the Philosophy, is quite simple.

    Deceptuary himself does not value anything but himself. As was apparent from the start of his vandalism, the Theigriet has no Love for others. A being consumed by his own attributes to the point that he fears his own existence waning despite being a deity, Deceptuary corrupted attributes themselves are the reason why he does not care for much of anything outside of his own Self.

    It goes without saying that this would translate to his own corruption—a force that plagues our very world with acute infliction. Those consumed by corruption and succumbing to evil Wills shall give no care to others over their own selfish goals. This goes as far as putting one’s evil Wills above their own self-preservation, such is the case with those that commit heinous acts of violence fully understanding that they will die in the process. Evil is callous, evil is petty, evil does not value anything aside from inflicting suffering, and therefore evil does not value Life.

    As we mentioned last time, Free Will gives all beings the power to enact their own decisions and pick their paths, and so the potential for beings to pick dubious paths is a reality of existence—particularly since the previous Divergence has been defiled as corruption. It is the duty of the Order and Ordinance to mitigate the suffering caused by this corruption, and we do this by setting up the conditions for evil to undo itself through its own Hubris.

    The Theigriet is petty, the Theigriet is arrogant, and the Theigriet is fearful, and so he relays all of those faults to his captured servants—to those who carry out heinous, abhorrent, and violent acts of evil. A being of such deity status egging on such destruction could do so through a lack of Love and an infliction of fear, of which Deceptuary embodies both.

    I had hoped to speak about more enlightened and cheery topics this Sacred Day, but this a reminder that we are categorized under Yrridthmas for a reason, and that the squirming of evil in its final stand is upon us. We at the Ordinance pray to you all, for you shall have safety and security, and that you RESIST the evil that infests these worlds, just as the Ordinance RESISTS and REPELS such evil. Today is a day both of mourning but also a day of RESISTENCE. To our dedicated followers, the Xyphoites, you shall conduct yourself accordingly to the Philosophy and the echelon of Yrridthmas, and can refer to my college Rux’s series of Commentary this year on Actions against Evil for how to do so.

    We shall conclude here for now. Have a safe rest of your Sacred Day.

    —erX, jzX ruX, kyX, crX, voX

  • Commentary 67: Free Will and the Capacity for Evil

    “Come Faithful thee, hold the Babe in hand.”

    “All shall see, Praise! The Sacred Child of Life!”

    “A Gift bestowed above, from Her Majesty.”

    “Live and Free, Praise! The Lord’s Posterity.”

    Greetings from the Order and Ordinance! Welcome back! It’s the brilliant Period of Maiye again, and all souls born in Xyphojinami are once again under Her Majesty Lord Kyaien’s watch. Before we get started, we’ve started the start of this Period off with the Hymn celebrating the Birth of our beloved Child of Life, Zinigeosia. With glorious as the golden light of the Lord and the radiating essence of the Child shining upon us this Period, we’ll spend this time talking more about the Lord’s attributes of Life and Free Will.

    Today, we will go ahead and talk about Free Will a bit and how exactly it applies under the Philosophy’s definition. We’re going to focus particularly on Free Will and people’s ability to commit willful evil as well.

    When we talk about Free Will under Xyphoist definitions, we’re specifically talking about the concept and divine attribute of Spiritual Liberties. In order for there to be a continuous cycle of Cosmic flow, the Lords of the Xyphokonic Order made it a tenant of reality that all beings shall enjoy spiritual liberties that are guaranteed by the Lords’ presence. In doing so, the free flowing cosmic movement will allow the Cosmos themselves to move and flex across the Spectrum; the Lords can foresee every and all paths of reality, and simply allow the Spectrum develop and fall into those various paths on its own accord. That is the power in which Natural Force places, determining the rules and the flow.

    Now this would be all fine and dandy under a perfect situation, but we don’t live in that due to the betrayal of Deceptuary. Originally, Deceptuary, as the 10th deity once known as Arkellus, held the attributes of Divergence and Fear. Divergence, in particular, would’ve been the attribute that dictates that all paths are able to divert from the Greater Will of the former Divine Thrones. Simply put, Deceptuary’s existence was supposed to ensure that existential paths were able to diverge onto paths that weren’t with the deities to ensure that liberal movement of outcomes would keep existence stable. This would then work in-hand with Free Will to actually give beings the power to freely choose their paths.

    That was mucked up, of course, by Deceptuary’s divine infliction of Fear, where his own attribute led him to fear his own existence being irrelevant. In his betrayal, Deceptuary’s attribute of Divergence was corrupted by his own Hubris and transformed into corruption. That, of course, meant that the capacity for freedom can lead beings to go mad with corruption and commit evil of their own accord, just as Deceptuary did.

    The Lords or the Xyphokonic Order foresaw this outcome as well, and have since put in place the necessary structure within the Order to once again rebalance existence where Deceptuary has attempted to destabilize it. That’s why this very Ordinance is here for, and why the Sacred Children were born as the first nine mortals in Xyphojinami.

    Those spiritual liberties, this Free Will, and even the once standing divergence before it was defiled, were all meant to create stability and Maintain the Equilibrium of spirituality, and so the Lords knew that all of these would be necessary to keep Cosmic Flow intact. In fact, Deceptuary’s obsession with becoming a singular, all-powerful God by destroying the current state of existence is hinged on trying to stifle the flow of the Cosmos with his corruption—he wants to create stasis so that everything we know as reality breaks and implodes, with his desperate hope that the broken pieces can be reassembled in his image. What he fails to understand is, as with his own Fear corrupting him, his own divergency will do nothing but destroy himself along with all of existence if he ever were to attempt to devour all the Sacred Attributes for himself.

    The key to existence is balance, and the lack of balance, which Deceptuary believes he can handle due to his unbearable Hubris, will destroy him, us, this, all of it. The same Is true on a smaller scale with the capacity for evil among us spiritual beings. We are blessed, gifted this Free Will, and with it we can make great and poor decisions. We have the capacity to do evil of our own accord through the avenue of corruption, and doing so will, as the ancient edict says, inevitably destroy upon ourselves if we do. Acting on that hubris, on that corruption, and of the evil will lead to self-destruction.

    The Lords knew this well, and allow it to happen specifically because they know evil will destroy itself. And to help it along, we have this Order and Ordinance to help pick up the pieces and restore the balance in the aftermath.

    Anyway, we’ll conclude the discussion there for now. Thanks for reading! Have a brilliant Sacred Day from the Order and Ordinance.

    —erX, whX, jzX

  • Commentary 66: A Lord of Rules, a Teacher of Troubles, and a Child of Wonder

    Breathe,

    Nature’s Sacred Tree.

    We shall heed your dynasty.

    Allow us to breath.

    Bear new fruit, stem adorned in thorns.

    (Praise the Lord, Praise Her work, Old Sacred Tree)

    Ancient roots, soil of true seeds.

    Let them lay and roost.

    Her Fruit, Divine Child…nurtured so sweet.

    Prick the thorn, but be warned of what Nkes shall teach.

    Creating root, Destroying root, Reincarnated in sleep.

    Nature stirs and relieves.

    Rebirth thy roots, regain youth and verdant green.

    Praise the Child, Her Reincarnated Root.

    __________________________________________________________________________

    Greetings, once again, from the Order and Ordinance. Welcome, and thank you for joining us on the last of Lord Nakndes’s Sacred Days. As mentioned before, we shall use this final entry for this Period to go over the Nakndsian Xyphozon and its three key figures—That being the Lord, the Hayle, and the Sacred Child, of course.

    You have noticed we also started this entry with a Hymn. This is the Hymn of the Sacred Child of Nature, Niinkisia; it is aptly entitled “Niinkisia, Child of Nature,” and through its lyrics you can decipher a tale of the Lord’s Nature, symbolized as a tree bearing fruit with a stem covered in thorns. The Fruit, which symbolizes both the Child and us as spiritual beings, shall head the warning of Hayle Nkes that the Lord’s power shall not be conquered. It will reward us with rebirth and verdancy so long as we shall not test it, and we shall be met with destructive rot if we do. With that explanation out of the way, let’s begin the overview.  

    We start with the Lord of Nature and Reincarnation, Lord Nakndes. Lord Nakndes is described in Daetos’s Recount as being adorned in verdant greenery, full of life and sincerity—with vines and flowers entangling Her body. A wonder to behold, the Lord is the linchpin and creator of Nature, and as such, is the “creating force” for the medium we flow from as mentioned in previous Commentary. She is the root of all Nature and the force behind the rules in which our vessels. We have stated previously that Nature’s main power is to act as a medium or force for other attributes to enact their powers in a Cosmic Flow; this ensures that the flow of spirituality is continuous and that the attributes work in tandem with the Cosmos its flexing across the Spectrum. Because of the rebirth of excess spirituality through the attribute of Nature, the Lord allows us to navigate this Cosmic Flow at her behest.

    There is, of course, a being that serves the Lord and ensures that this medium remains unchallenged, and that is the powerful Hayle Nkes. Once a powerful Shiupsyodon known as the “Master of Maelstroms,” Nkes had a knack for stirring up spiritual forces and causing havoc with her immense power. This act would eventually be used to stir spirituality in a constant flow to avoid utter collapse from Deceptuary’s initial vandalism and stagnation of the realms. Nkes and her legions took it upon themselves to try and save existence through these swift actions, and Nkes was late rewarded with Sacred Spirituality and anointed as Lord Nakndes’s Hayle for this quick thinking. It was here, in this capacity, that Nkes was given the honor of mentoring the Child of Nature, and in her Sacred Lesson, “Natural Rebirth,” she would go on to teach Niinkisia of the power of Nature and why it should never be conquered as doing so would lead to eradication of the one who attempts to.

    Moving to the Child, Sacred Child Niinkisia, Child of Nature, is the fruit of Lord Nakndes with the consenting spirituality of Lord Carnyie. This spiritual combination of Nature and Purity created a Child of whimsy, wonder, pure intentions, and unwavering empathy. From a younger age, Niinkisia is described as whimsical yet dull-eyed Child. However, behind such a lofty and floaty shell holds a Child of incredible perception and care. A Child of wonder, Niinkisia would roam the Gardens of Evernleth with Nkes and question the force of Nature. He hold a flower adorned in thorns and ask of its purpose.  Nkes carefully warned Niinkisia that the flower was not a mechanism of his wonder, and that Niinkisia should tread carefully as the thorns shall prick his delicate hands. Niinkisia would go on to ask what would happen if he or someone else would challenge these thorns; Nkes curtly replied that they would be eradicated by Nature’s power. Niinkisia, much more perceptive than his dulled eyes would let on, immediately deduced that one day, beings of evil would attempt to challenge nature, which Nkes then confirmed would be the case before stating that it was Niinkisia’s purpose in Life to help prevent that outcome. To the shock of Nkes, Niinkisia then immediately pricked his finger against the flower’s thorns and stated that he wanted to feel what the pain of Nature’s power, as that would be the way he shall know when it is time to act on his Sacred role and intervene. Through this pain, Niinkisia wanted to understand why the beauty of Nature is protected by Nature’s wrath—why the flower is shielded by the thorns.

    Through this overview, you can see all the parts of the Lord’s Nature in play. The Lord Herself is the Creating Force, Nkes acts as the Trifling Force, and the Child—as the Lord’s Incarnate—is the Reincarnating Force. Through the Sacred Lesson, we see the Child learn of the Rotting Force through the pricking of the finger on the flower’s thorn. The verdancy of nature, the beauty of it, shall never be conquered by Hubris, and so shall we at the Ordinance fight on behalf of this Greater Will for that cause.

    Thank you, readers, for joining me on this Period-long discussion of Nature. It’s been a pleasure to pen this series, and I shall lead the Commentary again next year on the Lord’s Period of Watching. As I sign off, I shall wish you all a beauty and wondrous Sacred Day!

    —lnX

  • Commentary 65: Nature, the Rotting Force

    Greetings once again from the Order and Ordinance! We return with our Periodic series about Nature as we go through the variety of incarnations of its powers. As you  have probably noticed by now, we’ve been covering Nature by its “forces” or forms—starting with Nature as the creating force, moving its trifling force, onward to its reincarnating force, and now finally we are met with the logical conclusion of Nature as the rotting force. So, let us investigate this aspect of Nature.

    As we know by now, all things shall enjoy their eventual end, as is the Nature of Spiritual Ends guaranteed by Lord Vuetenexzyei. In the case of Nature, those ends are facilitated by the laws in which Nature creates for us. We explained the creating aspect, a Spiritual Beginning, so with a beginning there shall be an end. After all of creation, the trifling aspects of it, the reincarnation of excess spirituality, there shall then be the logical end.

    While discussing the trifling force of Nature, we mentioned how Natural Force determines how something dies or what would be considered deadly within Nature. When it comes to Death in our environment, Nature is once again used as the general medium to conduct that attribute. In the case of the mortal, that medium is the vessel. We, as mortals and more specifically Humans, have corporeal vessels—our bodies. We are born as infants, we grow into adults, eventually there is a point where our bodies begin to age to the point where our cells will no longer replace themselves at the rate that cells shall die out, and that signals the start of the decay of the vessel. Assuming a Human lives a long life and dies simply of Natural causes, the laws of Nature determine that the vessel can no longer sustain itself and Death of the vessel occurs. The vessel loses grip of the soul, and the soul is taken to the Afterlife by the Reaping Angels of Death. That is the course of Death through the medium of Nature as understood in Xyphoist Philosophy. It is natural for the vessel to eventually decay and let go of the soul—in fact, it is necessary to keep the spiritual and cosmic cycle going.

    But what about cases where the vessels fails by unnatural means? Say, a car crash or other sudden accident or perhaps even suicide or murder. These are cases where the actions of oneself or that of someone else caused the Death of a mortal. But is it still a “natural death” in those cases? Although the Death is still foreseen by the Lord of Death and by extension, Hayle Kizu, the Foreseer of Death, it is not considered a Natural Death in Xyphoist Philosophy and often one where corruption or simply dubious divergence has claimed a life. In the cases of accidental Death, it can be a case of Cosmic flex simply dishing out an unfortunate but random Death. Murder, however, is always considered an unnatural Death. There are some exceptions where the killing was in self-defense, in which case that would be a Death of Cosmic Retribution. But in cases of cold-blooded or malevolent murder, that is both unnatural and an Immoral Act—namely Belligerent Force. Suicide is a case of corrupted Death, in which the Psyche is poorly-cared for and struck with illness, prompted one to take their own life. This isn’t itself a sin, but does highlight the importance of managing one’s mental faculties. There are exceptions of Dignified Death, in which one chooses Death as a means to die on their own terms and with dignity, such as assisted suicide for terminal illnesses. This is not considered either natural or unnatural and simply a case of Mercy, which follows more along with kyX’s area of expertise.

    Regardless, in all of these cases, Nature has set up the conditions to set the eternal reality of Death in motion. To put things more simply: Nature allows our vessels to die so that our souls, sans any unjust wrathful torture, shall move onto the Afterlife and not become demented in the process. As we’ve seen in this series, through all the various incarnations of Nature, we recognize Nature by its fundamental root: the medium in which existence forms on. The conductor or the chef, and the one who gets to stir the Cosmos.

    With that said, we will conclude our series on Nature here for the Period. It has been a joy to go through Nature on this level. In our final installment for the Period, we will hold true to the tradition and have an overview of the Nakndsian Xyphozon and its key figures. Until then, have a great rest of your Sacred Day!

    —lnX, crX

  • Commentary 64: Nature, the Reincarnating Force

    Greetings, yet again, from the Order and Ordinance! Welcome back on this beautiful day under the Lord of Nature’s watch. We return here to continue our Periodic series on Nature; the trend this time around is introducing Nature in its various arms and speaking of how it functions. When last we met, we went over Nature’s thornier side, and what happens when one challenges the creating force. Today, we’re going to talk about how Nature, the creating force, will always rebirth excess spirituality if it so deems it necessary.

    Lord Nakndes’s two Divine Attributes are Nature and Reincarnation, and these two go hand in hand in terms of how Nature itself works. We have established now that Nature is the orchestrator of the rules in which our existence stands upon—deciding how our beings are constituted and what would cause our eradication. Naturally, Hubris is the key factor that would lead to existential eradication. The arrogance to challenge, conquer, overuse, or defy Nature itself as a being spawned from it would ultimately lead to that eradication. We’ve seen this in species that become too overzealous and eventually become too burdensome on the Nature they depend on—leading to extinction. In other cases, we’ve seen humans attempt to conquer or defy Nature only to be reminded that the force that spawns our very vessel can punish us with overwhelming force. In every way, Nature decides these outcomes.

    So, what happens to parts of Nature that grow old and die out, or are destroyed by the Hubris of others yet didn’t go extinct on their own? This is where the attribute of Reincarnation comes into play and why this attribute and Nature are both Lord Nakndes’s. A reality that may come down hard on those Humans who believe that Nature is meant to be captured is that Nature itself will continue on even after it has eradicated us. If, per say, we as Humans are eradicated by our Hubris, Nature will not simply end; it will grow yet again from the ashes of our remains. The forests we chopped down and burned will regrow, the buildings we erected will crumble to ruin and be reclaimed by Nature itself. The waterways dammed will break those decrepit dams and flow free again. Species in danger of extinction due to human interference will once again flourish. Nature will reincarnate itself in the face of corruption.

    In some cases, what appears as destruction is actually Nature renewing itself. Wildfires, as the name suggests, are wild and burn to clear out old brush and let new growth sprout. In some cases, there are plants that can only grow with the presence of fire—such as the cones of Jack Pines, which require high heat to open and seed the lands. Similar to the magic of the phoenix in the fire, Nature will not be fallen as it will always reincarnate itself even in the face of the Hubris of others—for which Nature can remove from the cycle if need be.

    We see here the creating force at work yet again, and we are at its mercy, rightfully so as creations of it. In similar fashion, regarding the existence of Daetos Idols, the Cosmic aspects of Nature will Reincarnate souls that are destined to serve a purpose in a later time, such as us nine Arch-Hayle Grandurates and all the followers of this Ordinance. Nature decided, through the Will of the Order, that this time was right for the Rebirth of this Realmly Knowledge to combat the corruption that defiles these worlds—the Hubris that seeks to destroy Nature yet does not understand that it is the creating force.

    With that said, we shall conclude this discussion here and go to recess. As usual, we here at the Ordinance wish you a beautiful rest of your Sacred Day.

    —lnX

  • Commentary 63: Nature, The Trifling Force

    Greetings from the Order and Ordinance! We return on this beautiful Sacred Day to continue our Period-long discussion on Nature. Last time, we introduced why the Xyphoist Philosophy calls Nature the “Creating Force.” Today, we’ll talk about Nature’s rule-making role as it pertains to the more trifling aspects of it—when Nature is challenged by the Hubris of Humanity. So let’s dive into this.

    As stated before, we can see Nature as the “chef” that takes the ingredients and follows the recipe to create a meal or bake a cake; Nature is the conductor of the rules that dictate our existential state. And, since Nature has this rule-establishing role, it would make logical sense as to why trifling with Nature will result in what Hayle Nkes frankly says as “eradication.” In the Sacred Lesson given to Sacred Child Niinkisia, Hayle Nkes is asked by the Child what would happen to those who succumb to extreme Hubris and try to conquer or challenge Nature. Nkes’s response is as follows:

    “…Nature creates the vessel, Natural Rebirth will always Recreate the Nature from which vessels spawn, single vessels cannot and shall never outlast the Natural Root for which they spawn from.”

    Niinkisia follows up by inquiring what would happen to the mortals that try to war against Nature, and Nkes’s response is frank, curt, and absolute:

    “Eradication…The chance of Reincarnation denied, the Self scattered, the vessel consumed by Nature. There would be no Rebirth, it would cease. Nature is a force beyond the power of mortal, and that they shall abide to the rules of it as it creates their only means of containing true form.”

    In this case, Nkes is essentially saying that extinction of the arrogant mortal will be all but assured if they continue to challenge or war with nature, and that it’s the Hubris itself that blocks those from seeing their future destruction as it barrels down on them. We currently face this issue regarding our own situation regarding the climate now. Despite an avalanche of warning signs and sirens blaring from climate researchers, far too many are lackadaisy on the situation at hand and simply dismiss the rise in unusual weather patterns, droughts in places that once had regular rainfall, the bleaching of coral reefs at rates we’ve never seen, lack of cold weather and greenery in the Arctic region, massive flooding happening in parts of western Asia, etc. Truly the examples are endless, yet the march continues to what our Philosophy would boldly say is Nkes’s “eradication” remark. It’s the main reason our Project Sacred Earth is so heavily focused on environmental policy changes and fighting climate change. We are heading towards eradication—not of the Earth itself but of our presence on it through our own Hubris.

    Speaking of Nkes, we shall also talk about her in our Xyphozon review and her role in the trifling of Nature. Briefly preview her, Nkes is the Stirrer of Nature and was once known as the Master of Maelstroms; Lord Nakndes bestowed the power of stirring Nature itself upon Nkes in her status as an Archangel, and the eradication that Nkes states will be the result of challenging Nature shall understandably come from her own stirring itself, but we’ll save the details for the Xyphozon overview.

    With that said, we can conclude by saying that trifling of Nature in Xyphoist Philosophy is akin to trying to put a fire out with using petrol, you will get burned. This links in well with the Tale of the Old Flame in that regard as we are not using the Realmly Knowledge bestowed on us and are choosing ignorance instead. As is the edict said by the Philosophy on this topic: “You shall not conquer the Creating Force.”

    And so we end on that for today! As usual, have a wonder and beautiful rest of your Sacred Day from us here in the Ordinance!

    —lnX

  • Commentary 62: Nature, the Creating Force

    Greetings, once again, from the Order and Ordinance! A fresh new Period of Watching is upon us, Maiye is returned. I welcome you all back to this page for in-depth discussion of Lord Nakndes’s Xyphozon and of Nature and Reincarnation, Her attributes. In this Period, given we are now in stormy weather as the Cosmic Struggle starts to stir, much of the future discussion for this Period will be directed at topics of Nature’s force and the effects our actions have on the environment we live in. However, in order to truly discuss these topics, we first must understand Nature from its fundamental and Xyphokonic root. Today we discuss Nature as the creating force for our reality.

    When speaking of Nature as the “creating force” in Xyphoist Philosophy, we first must understand what the term “creation” means in this context. It is not to say that Nature has created all of existence more so that it’s to say that Nature as acted upon the realmly existence and elements of existence and crafted those two attributes into a tangible plane for us to exist upon. We’ll use the analogy of a cake: the ingredients are the Elements, the recipe is the realmly structure, but it must be the baker that combines them and bakes the cake. This, in many ways, is how the Nine Xyphozons work together as different organs to form the Order. For example, someone had to have the Realmly knowledge to create the recipe for the cake, and another had to have the Free Will and desire to want to make a recipe in the first place. One would have to have a Passionate Love for baking to do it for a living. In that example we see the Xyphozons working together.

    Returning to topic, now that we understand Nature to be the “chef,” we can understand what Nature as the Creating Force truly means. Nature establishes our relative plane of existence; Nature established what, for example, constitutes a Human vs a Beast or Shianiki. Nature determines what things are deadly and what are safe to touch or eat. Nature establishes that things like gravity will pull you down towards its center, or that ice will melt at a certain temperature. Nature determines why some people will have various genes, why some microscopic organisms or pathogens cause disease. Nature decides when it storms, when droughts hit, and even what conditions are needed for organisms to die out. All of this is the creating aspect of Nature; it creates the conditions for which we mortals live by in our corporeal vessels.

    The term “Mother Nature” is often used, and the ingrained spiritual colloquialism isn’t by mistake. Lord Nakndes, personified as a woman adorned in verdancy and vines and blessed with earthy tones and fluid movement, is very much the Mother of Nature in Xyphoist Philosophy, and Her creations subject creating force of Nature.

    As we discuss the Nakndsian Xyphozon further, we will see the various sides of Nature, its Law, the Stirring of it, and finally the futility of Hubris to try and conquer it. These will be the focuses of our discussion on the philosophical portions on the topic of Nature. Until then, I shall leave you with that, and wish you all here in the Ordinance and Order a serine Sacred Day.

    —lnX

  • Commentary 61: The Builder Lord, The Conqueror Hayle, and the Warrior Child

    Greetings from the Order and Ordinance. This past Period we have gone over actions against evil that Xyphoites should take under Yrridthmas. We have completed that last week, and so this week I will be doing an overview of the Caishon Xyphozon to keep up with the trends. I will be going through a brief review of the key figures of this Xyphozon—that being the Lord, His Hayle, and the Sacred Child of Elements. Let’s start.

    Lord Caishor is the God of Elements and Spirituality. The very building blocks of all of existence, spiritual particles, are sourced to His Attributes. In order to build a house you need bricks, to build a body, you needs cells, and in order to build a spirit you need spiritual elements. This is the power of the attribute of Elements. In the case of Spirituality as an attribute, this would then include the practice of Sanghjei, or Spiritcast, as Lord Caishor’s jurisdiction as well. The Spiritual manifestation of action itself is His power. Lord Caishor Himself is just as rigid and staunch as the bricks of reality He spawns, having little patience for the likes of Deceptuary’s vandalism or much of any other dubious actions from others. As Sanghjei would demand, the Lord is a being of decisive action, as would Sanghjei itself.

    While the Lord is spawning spirituality, He has His Highest Archangel at His command and side. Hayle Knie was once known as one of the most powerful and Legendary Shiupsyodon who once spent his time prior to ascension conquering realms and amassing one of the largest legions of followers of any Great Spirit. At the time, he was known as “Conqueror Knie,” and lived up to his name. Truly, at the height of his reign, Knie’s legend and power were only rivals by that of Kizu, the Primordial Spirit. His immense power and decisive nature caught the attention of Lord Caishor, and the Lord recruited Knie to be His Divine General against Deceptuary’s forces; Knie himself devastated much of Deceptuary’s forces on his own—demonstrating his great power. Upon ascending to Hayle Status, Knie would waste no time in teaching the Child how to Practice the Philosophy, to fight, and to master his powers and skills. Otherwise, Knie stands as the commander of the Mage Angels that defend the Sacred Realm.

    Speaking of the Child, Sacred Child Usakisia is known as the Child of Elements, and he truly embodies both the Lord’s nature and the Hayle’s brash drive.  Usakisia, in his Sacred Lesson “Elemental Force,” is stated by Knie to be a Child of few words who was both internally impatient but headstrong and ready for the challenges ahead. Knie would remark that both have little need to conversate and spent most of their time with intensive training instead, which Usakisia preferred, having wanted to master his powers and form himself into the perfect warrior for the Order and to fulfill his duty as the Sacred Child of Elements.

    These are the three key figures of the Caishon Xyphozon, a Xyphozon based off of the Spiritual Elements, Sanghjei, and Action or Practice. The roll of this Xyphozon is largely to make Practice a force for Prayer to take flight.

    Finally, we do the final weekly reset. Rest and Pray today, return your faculties and balance your spirits, and then stretch out, get up, and run. Evil is a marathon match, so we too shall outpace evil with our Prayer and our Practice. Have a good rest of your Sacred Day and the rest of the Lord’s Period of Watching.

    —ruX

  • Commentary 60: Actions against Evil “Community Action”

    Greetings from the Order and Ordinance. We’re back for the final installment of our “Actions against Evil” series. Today, we’ll be addressing the updates involving what the Ordinance and Xyphoites as a whole can do together as a community to combat and defend against Deceptuary’s evil under Yrridthmas designation. We’ll also address our secular audiences who may not believe in the Philosophy but recognize the objectively cruel behaviors of key factions across the globe and want to help any way they can. Let’s start.

    The Ordinance itself, under this current echelon, has the agenda of using openly verbal and materialistic means of defending against evil. As any long-time readers have noticed, our Commentary has shifted significantly from simply teaching about the Philosophy to directly addressing issues happening all across the world. We often name specific cases by name, relate them to the Philosophy, identify the fault or evil in those situations, and state the Xyphoist response to them. My colleague Vox spent their entire Period addressing several of those issues, for example. My general understanding is that most of our Commentary from here on out will be much more specific in picking out key problems and examples of corruption in the world and how to address them from a Xyphoist standpoint. This is the “verbal” or outward expression as dictated in the criteria for Yrridthmas that we’re talking about.

    Materialistically, we intend to use any resources or funds we accrue for the Ordinance and apply those funds and resources to helping mitigate the suffering of others caused by corrupted forces. This generally means making charitable donations of any funds we receive, organizing or mobilizing persons to help volunteer to help in critical situations, advocating for vulnerable demographics or groups that are often the target of evil’s petulance, and setting up spaces of safety and sanctuary for both those vulnerable populations but all persons seeking relief from this onslaught. Our Ordinance site is where all these efforts will be updated when we have the resources necessary for those operations, and we must reiterate that the Ordinance site is the current page for Project Sacred Hill—which is technically a secular operation open to all volunteers and benefactors and will be run in a secular fashion independent to the religious nature of the Ordinance itself.

    For all our readers here who have simply been peering in but aren’t religiously-affiliated to the Order but are interested in helping mitigate the cruelty of the world anyway, there are plenty of secular, non-religious things you can do if you so choose to; this also applies to those of other religions who wish to help against some objectively cruel things happening as of late. First and foremost, if you care for our recommendations, always looking at things from a human empathy standpoint is pretty standard. It’s far too easy to be cruel, but seemingly challenging to be kind. We’re currently witnessing very sinister forces at work whose only true goal is spreading misery and wrapping themselves in all different types of hatred. Always recognize that everyone has a story, everyone has a pain somewhere, and much of this is inflicted by the conditions of our own societies and the cruelty and carelessness that inflict them.

    Advocacy for human rights and civil rights in whatever organizations you choose to or are currently affiliated is a big thing that non-Xyphoites can do. We are all human here, we all enjoy our rights, and we all want to make sure we keep them and that others can be liberated in the same fashion. This is a global issue, as so many incidents of human rights abuse sicken this planet. Advocating and understanding these issues by standing informed and educated is a great way to help. Once you stand up for yourself, stand up for others so they can too stand up for others.

    We touched on the Xyphoist perspective on wealth before, and how in our Ordinance, those of us who are wealthy wield a special kind of societal power and are morally and spiritually obligated to use it for the greater good. Speaking back to the Philosophy, a wealthy Xyphoite should not hoard the excesses of their power when great suffering is taking place—as it is now. Those who are of this status should use this blessing for the good of the world, to mitigate the worldly suffering caused by Deceptuary’s evil. Donate to help those wronged by evil, understand that hard-working tip-dependent worker is doing the best they can and tip them well. Use the excesses of your power just as Nature uses the excesses of Its spirituality to give you the existence you enjoy now. The suffering of the world is much like a plague, if you don’t help contain it, such suffering will touch you too. Just as a core tenant of the Philosophy, worldly self obsession and greed are abhorrent, and one cannot be a good Xyphoite and be sickened with extreme avarice.

    For the non-Xyphoist side, we still encourage charitability, but once again, we are not here to preach or tell you what to do, only if you want the recommendation, we would recommend that as a good starting point.

    Before I ramble on too long, I think we get the drift. Human empathy, charitability, call out evil when you see it. It’s pretty cut and dry.

    Finally, it’s time for the weekly reset. Remember to rest when you need to, collect and care for you mind, care for others, stand back up, keep marching. Evil isn’t stopping and neither shall we. Have a good rest of your Sacred Day. Next week we will do an overview of the Caishon Xyphozon and its key figures.

    —ruX

  • Commentary 59: Actions against Evil “Handling Evil”

    Greetings from the Order and Ordinance. We’re back, and today we’re continuing with our Period long series on actions we, as Xyphoites, are taking now that Yrridthmas has been declared and our world is under siege from corruption like never before. Last time we spoke on personal affirmation to keep yourself grounded and to reset yourself for the next wave. Today, we will talk about how we are to conduct ourselves under Yrridthmas in regards to theigrits who seek to cause harm to us or others.

    We touched on this topic last Auvriile in a previous Commentary, and all that was true then is also true now. However, with the declaration of Yrridthmas, we now add on tangible actions and very forward verbal countering to the mix. As it still true, we aren’t going to commit any Immoral Acts, but in the case of theigrited attack, we will still defend ourselves and the innocents who fall victim to said attacks. In this higher echelon, we are now allowed to “dress down” the attacks and rhetorically dismantle them on the spot without invoking any reference to our own Philosophy. Anyone who is savvy enough with rhetoric understand how take apart someone’s words or actions and demonstrate the harm found within. Therefore, in coordination with personal defense and with defending and deterring attacks from the innocent, we are currently allowed to verbally dismantle those attacks and levy hard criticism of the attackers for their actions. We can call out the hypocrite for doing exactly as they preached against. We can now point out the inhumanity of evil actions. We can now audibly dress down the evil and reveal to all how pathetic evil really is, and we can do this without invoking our own Philosophy and simply use logical reasoning and human empathy do so.

    One thing about evil, and especially theigrited evil, is that said evil is petty, easily provoked, and bathed in Hubris. Nothing deflates evil like exposure to Truth, and with this echelon we are now allowed to bring these Truths to light in such a way that we aren’t invoking our own Philosophy. This handling of evil must be done with tact, however, and shall not be done with haphazard disregard. We are both thinkers and fighters when the need comes, but we are not barbarians or cavemen. As with all things involving Xyphoist Action, Practice requires…well PRACTICE. Think beforehand, observe the situation, take decisive action, and handle it with prowess and competence. Evil is foolish but it is also destructive and irrational, and mishandling your response to attacks can result in total mayhem and harm.

    As said in the last entry, my posts this Period are mental resets for the week to keep you on track and grounded with reality. We’re in trying times, stress is high, life is hard, but we shall not falter in this era or any yet to come. As with the ancients, who made the ultimate sacrifice to bring us all these Truths today, we must persevere. So remember to take the time to rest and to follow the readings of the previous Commentary on personal affirmations. Then, reset, get back up, stretch, and get back out there to conduct Prayer with Practice. Evil can wear you down but any blade can be sharpened. Sharpen your mind, your resolve, and your readiness for what is to come. Have a good rest of your Sacred Day.

    —ruX

  • Commentary 58: Actions against Evil “Personal Affirmations”

    Greetings from the Order and Ordinance. Auvriile is here, and so I am back in charge of this Period’s Commentary. When last we directly spoke, we addressed actions that Xyphoites should take in our general lives to mitigate worldly suffering and Maintaining the Equilibrium. Since then, a lot has changed, and the Ordinance has changed Echelons to Yrridthmas. This means we are now in a time that requires more forceful action to protect our worlds and ourselves from rampant corruption. In this Period’s Commentary, I will go through actions we, as Xyphoites, shall take to defend against evil and setup the conditions to allow evil to swallow itself.

    Today we will start with personal actions to protect ourselves from this new onslaught of evil from Deceptuary. The flood of corruption in our reality recently may seem all too suffocating, but it is important to not allow our resolve and faith in the Order falter simply because it appears to be an uphill battle. To recap even the existence of all of us in this Ordinance, we too were once in an even more precarious situation way long ago. The remaining Xyphoites in past eras at the start of this had committed ritual suicide to preserve the prophecy; we now sit here in a place of immense fortune to not have to follow the same fate. We come with the privilege of advance knowledge AND preparation.

    Naturally, this is why the Ordinance exists. The Commentary and the knowledge spread here is part of this personal protection. This is time for all Xyphoites to dig into their Xyphokrons and to truly comprehend the Philosophy. The closeness and familiarization with the Philosophy is KEY to keeping the mind orientated on the goals of the Order. Naturally, you’ll fail an exam if you don’t know the material, so studying the source materials are key to succeeding on this front.

    Tuning into these Commentary comes with this. We AHGs have an advanced understanding of said materials, and the whole point of us posting here is to give greater understanding and context to the entire Philosophy so all Xyphoites can expand our understanding of the world around us.

    Joining here each week also checks off the need for community building. Now, more than ever, is a time for Xyphoites to come together and organize regularly. Part of Compassionate Love and Devotional Love, we should continue to strengthen our community bonds in preparation for worsening times. We shall come together, pray together, discuss together, contribute together, work together, and inevitably fight together.

    In the interim, personal prayer at the home with the family is also a powerful tool to keep ourselves free from the impending storm of evil around. The strength of individual and family-orientated prayer will keep the family strong together. Keeping good communication and loving affirmation with prayer will reinforce a sense of togetherness, trust, and cohesion.

    Other actions include maintaining stress and mental health. As we continue to see darker and more dubious incidents taking place, the temptation to fall into despair is likely. Recognizing moments of stress or anxiety and addressing them properly will keep the Psyche from being corrupted. Understand that stress is normal, anxiety is natural, and feeling fear is expect. We cannot let these sensations rule our mind, however. Talk it out, feel it out, take breaks when needed, take a day off if you feel the need so.

    In that time, meditation and prayer can aid to easing your mind, spending time with those you love and being open and straightforward with your feelings is perfectly normal. Once the inner storm is quelled, regroup, rethink, and retool yourself for the next wave. As with any battle, if you don’t tend to the wounds they will never heal, and it’s okay to stop, pull aside, and handle your needs. Just remember to always get back on your feet once those are dressed and on the mend.

    If anything, this series of Commentary is meant to reset the headspace. While most of my peers will spend their time on their philosophical areas of expertise, I am here to pull us back and set us up again. We will spend each Sacred Day resetting and regrouping this Period to get into the habit with the exception of the last Sacred Day in this Period, in which I’ve been requested to do a Xyphozon overview to keep with the trend the others have done and so we can eventually compile those Commentary into its own category.

    But I digress, this will conclude today’s post. Keep your head on straight and keep yourself in good fashion. Spend this Sacred Day preparing yourself for the next week. Have a good Sacred Day.

    —ruX

  • Question: What exactly do the Hayles do now?

    Greetings from the Xyphokonic Order and Ordinance. We’re joined here on the last Sacred Day under Lord Pharuuii’s 2nd Period of Mauris to ask one final question of interest about Xyphoism. As we’ve spent this Period asking questions of interest to intrigue the mind and satisfy some reader curiosity, today we shall return to the topic of the Hayles.

    For a brief iteration for any new readers or those that are simply here out of curiosity and aren’t heavily invested in the Order, the Nine Hayles are the highest-ranking Archangels of each individual Lord and Xyphozon within the Xyphokonic Order. Originally, these nine beings were Shiupsyodon—powerful and legendary spirits that had amassed huge legions of spirit followers and wielded great influence across Xykopsysomi. At this earlier time, only Xykopsysomi existed with the Divine Thrones hovering above it.

    At the start of Deceptuary’s vandalism of the realms, many powerful Shiupsyodon noticed the realms being disturbed and banded together to take measures to prevent it. Among those, nine Great Spirits with great legends to their names ended up rising to the occasion and ended up being chosen directly by the remaining deities on the Divine Thrones to lead their forces in the battle against Deceptuary and the Cario Lordes, aptly called Divine Generals at the time.

    Those nine Shiupsyodon would later be granted Sacred Spirituality, the divine spirituality of the Lords, and ascend to Archangel status with the retention of their Selves. Upon ascension, the nine Hayles were tasked with two general duties: raise and mentor the Sacred Children and be the High Communicators for the Xyphozon they were chosen to—spiritually communicating to all beings that fall under the various Periods of Watching in both Xykopsysomi and Xyphojinami. This is where they stand today, relaying information to the Arch-Hayles Grandurates of both Xyphojinami and Xykopsysomi.

    But is that all that entails of the Hayles’ duties now?  The question asked today is “Do the Hayles have other duties outside of High Communicators?”

    The answer is actually found in Daetos’s recount of the start of existence and the Cosmic Struggle, “Xykozheiz.” According to that recount, the answer is absolutely yes. Each Hayle was given other highly-important roles by their given Lords to carry out while being the High Communicators. As the Lords primarily act as linchpins and oversee of all of existence, they have often delegated some of the managerial duties of their various Xyphozons to their Hayles now that their mentoring days have come to a conclusion. So let’s go through each Hayle briefly and pinpoint what other duties they each hold. We’ll address them from eldest to youngest of the Hayles.

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    Hayle Kizu

    We start with the “Primordial Spirit” himself, as he was once referred to when he was still a Shiupsyodon. Kizu, being the eldest of the Hayles and the first spiritual being of existence to form after the Lords, naturally sits within the Xyphozon tied to the Spiritual Ends of all Things. Spiritual Ends are very much an ancient and necessary part of the spiritual cycle, and so it should come as no surprise that Kizu was assigned the duty of regulating the movement of spiritual resonance out of Xyphojinami and to various Pathans after Death in Xyphojinami.

    Essentially Kizu is responsible for supervising the total movement of souls and spirits in the cycle so Death and Life continue, and directs the Reaping Angels of Death to fulfill this purpose. It is because of this duty that he was given the title “Foreseer of Death” and acts on Lord Vuetenexzyei’s Divine Will to orchestrate every Death we experience in Xyphojinami. This also includes having spirits who are soon to be birthed into Xyphojinami meet their perishing end in Xykopsysomi before being mortalized.

    The origins of this span from his actions taken during Deceptuary’s rebellion, in which Kizu and his legions feverously kept track of the rapidly-perishing spirits being destroyed by Deceptuary’s corruption. In the capacity as a Divine General, Kizu was tasked with then initiating the perishing of all the spirits and Cario Lordes that had been corrupted and sided with Deceptuary during the war; at this point he was referred to as the “Foreseer of Ends.”

    Hayle Giheo

    So that then begs the question of Giheo’s role in all of this. Being the Hayle of Lord Kyaien, God of Spiritual Beginnings and Life, you’d assume Giheo and the Specter Angels would be the ones to garnish the perishing spirits and bring them in to be birthed. That is not the case, as Spiritual Perishing, the Xykopsysomic equivalent to Mortal Death, is a process of Spiritual Ends not of Beginnings. Instead, the Specter Angels are tasked with assembling the scatter spirituality into new spirits and releasing them into Xykopsysomi while also taking the Perished Spirits and mortalizing them into souls.

    This is where Giheo plays her role as the overseer of these processes—having to bless each new spirit and soul with her caring heart before sending them on their way. So, it comes as no surprise why she was given the title “Caretaker of Births.” Giheo also oversees the general operation of Aerigeth’s Heaven, in which the souls granted Terms of Eternal Sleep will slowly fade into bliss before their scattering takes place.

    This blessing and caring of spirits was nothing new to Giheo; she had built her legend as a motherly and ancient Shiupsyodon during the era of the Divine Thrones by protecting and nurturing new spirits until they became powerful enough to defend themselves, and they would often refer to her as the “Motherly Spirit.” As a Divine General, Giheo was tasked with healing the innocent spirits harmed in the war and was referred to as the “Caretaker of Beginnings” at the time.

    Hayle Ihou

    The “Merciful Ihou,” as he was referred to in his Shiupsyodon days, undertook a massive burden upon ascending as Lord Carnyie’s Hayle. According to Ihou’s own account in Xykozheiz, Lord Carnyie spends most of His time in repose, listening to all the cries of woe from all the suffering innocents in existence and, through His own Sacred Spirituality, prays and gives Mercy in His lying state. This would mean that generally speaking, much of the duties of His Xyphozon would logically fall to his greatest Archangel, Ihou.

    The Mystic Angels are tasked with granting worthy souls and spirits with Heightened Spirituality and turning those that have gone the path of obtaining Sacred Spirituality into Angels themselves, so it goes without saying that Ihou oversees the process of actually carrying out those duties. And while the Lord is eternally listening to the Prayers and cries of woe and giving His Mercy to the innocent, it is Ihou who must actually allocate those grants of Mercy to all innocent spirits as the Lord is lying in repose. For this, Ihou was given the title “Listener of Purified Mercy,” as the Mercy he is bestowing to the innocent has already been granted from Lord Carnyie already.

    Previously, as a powerful Shiupsyodon known simply as “Merciful Ihou,” he would spend his time trying to mitigate the suffering of innocents spirits wronged by Cario Lordes, and would of course see an uptick in this upon Deceptuary’s vandalism. As a Divine General, Ihou would be referred to as the “Listener of Misery” and was tasked with purifying the innocent spirits that fell victim to corruption during the war.

    Hayle Knie

    And so now we come to the legendary Knie, often seen as physically one of the most powerful Shiupsyodon to exist before becoming a Hayle—only having his legend rivaled with that of Kizu, the Primordial Spirit. Knie’s ascension to Archangel status came from his devastating power and warlord background, having spent his time conquering whole dimensions and amassing one of the largest legion of spirits as a Shiupsyodon. And while not given a specific duty upon becoming a Hayle, it is assumed Lord Caishor brought Knie onboard to act as the commander of His Mage Angels—who are tasked with defending the Sacred Realms and eradicating any forces that seek to invade them. Knowing that the powerful Knie would be the commanding Archangel of such a feared group of Angels would be enough to deter any of Deceptuary’s advances or any Cario Lordes seeking to enter the Sacred Realm. Regardless, in both his Divine General days and as Hayle, Knie holds the title of “Castor of Element.”

    It goes without saying that during the rebellion, Knie alone would devastate much of Deceptuary’s forces along with his legions, and that this pattern was not out of line with Knie’s warlord status—having being referred as “Knie the Conqueror” prior to his ascension.

    Hayle Taeh

    We now move onto Taeh, Lord Caspierre’s Hayle. As is expected as the Servant of the Lord of Reality, Taeh is tasked with the mending and fixing of the fabric of reality itself from any tears or fissures caused by corruption or by Karsek movement. This is consistent with the duties of Crafter Angels whose purpose is to do exactly that. Naturally, Taeh oversees this duty as the Caspierrian Hayle.

    Taeh has a history of mending the messes caused by nefarious beings, as she was the first of the Shiupsyodon to notice Deceptuary’s corruption was destroying the realms and acted upon it immediately, instructing her legions of followers to aid her in mending reality using their own spiritualities. Lord Caspierre was impressed with this quick action and brought Taeh on as a Divine General—tasking her with fixing all the fractures in the realms caused by the warring spirits and Deceptuary.

    In this capacity she was titled “Mender of Reality” aptly; this would be a title Taeh was allowed to keep into ascension. Previously, her legend as a Shiupsyodon had her known as the “Celestial Seeker” who was known for researching and existing among the celestial beyond seeking new knowledge of how the realms worked.

    Hayle Zhii

    Next comes the great and wise Zhii, Lord Pharuuii’s Hayle. A scholar and seeker of ancient Realmly Truths, Zhii naturally oversees the duties of encoding spiritual beings with Realmly Knowledge that they will can then unlock and decipher throughout their existence; this is what the Sage Angels’ duties entail, as they implement said knowledge into all spirits and souls.

    As a well-known seeker of Truth, Zhii has made a name for himself during his time as a Shiupsyodon doing just that—garnishing a more exclusive group of other great spirits devoted to the pursuit of the most ancient of Truths. Zhii, as the leader of this group, was known as the “Wise Sage” and had been picked by Lord Pharuuii during the war to dispel and counter Deceptuary’s deceptions with Truths and keep spirits from falling for lies—given the name “Keeper of Truth.” Upon ascension, Zhii added to this title as the “Keeper of Truth’s Key” and was given access to the ancient Truths he had sought, now tasked with encoding all spirits with this realmly knowledge.

    Hayle Yoih

    We now come to Yoih, Hayle of Lord Saifaosé.  Yoih, as the highest Archangel of the Lord of Love and Time, is naturally tasked with the supervision and celestial certification of all Love Contracts created using the Lord’s bestowed power of Love, and those Contracts of Love are adhered by the Cupid Angels. It is assumed Yoih also oversees the passage of relative Time across the Spectrum as the Cupid Angels also maintain the flow of Time and make adjustments as needed among the Cosmos.

    Prior to this ascension, however, Yoih dabbled in much different tasks. As a Shiupsyodon, Yoih made a legend of themselves by, ironically, weaving legends of other great spirits. Known as the highly-embellished title of “Raconteur Fairy of Legends,” Yoih held the oracular ability to weave spectacular tales of other beings and woo the hearts and minds of spirits with such tales—able to weave other Shiupsyodon into great legends through this oracular tale-telling. Along with Yoih’s reported celestial beauty and allurement, Yoih garnished massive legions of followers who both loved Yoih’s tales and found them immaculately beautiful.

    Because of this oracular power, Lord Saifaosé chose Yoih as Her Divine General and tasked them with crafting a powerful legend of the Divine Thrones against Deceptuary’s dubious forces that would woo the spirits into supporting the remaining deities on the Divine Thrones, and Yoih did not disappoint—managing to garnish immeasurable support for the Divine Thrones against Deceptuary and the advantageous Cario Lordes. During this period, Yoih was referred to as the “Lover of Timely Tales.” Later on, upon ascension to Hayle status, Yoih would be retitled as the “Teller of Timely Love.”

    Hayle Nkes

    We then come to one of the younger Hayles, but not a being to be trifled with because of it. Nkes, Lord Nakndes’s Hayle, holds the main duty of ensuring that the flow of Natural Force continues uninterrupted, while naturally overseeing the general operation of the Enchanter Angels’ duties. While Reincarnation is approved by Lord Nakndes Herself, the Enchanter Angels are the beings that bestow that upon souls destined to be reincarnated into various mortals forms.

    In terms of Nkes, as a once powerful Shiupsyodon of incredible fortitude, Nkes was known as a “Master of Maelstroms,” and was known for her powers over the stirring of spiritual forces. This would come into play when she and other Shiupsyodon noticed that the flow of Nature was stagnating due to Deceptuary’s corrupted meddling Nkes and her legions quickly acted to keep the flow of Nature going, garnishing Lord Nakndes’s attention. Lord Nakndes recruited Nkes to keep the flow of Nature going during the war and prevent existential collapse by warding off the Cario Lordes seeking to stanch the flow. During this time Nkes was called the “Stirrer of Nature.” Upon ascension, Nkes would upgrade her title to “Stirrer of Natural Force” and assigned to the same task of assuring that Natural Force among the Cosmos remained flowing.

    Hayle Mihe

    Finally, we come to the youngest of the Hayles but certainly not the least powerful. Mihe is the Hayle of Lord Kurakku, and as this Xyphozon is known for, wrathful and divine Punishment is their key duty. The Sentinel Angels, who exist within Terigath’s Hell, have the job of administering the torturous and unending Punishment to all theigrited souls cast into Hell, and their relentless torture inflicts eternal and unimaginable suffering.

    In terms of Mihe’s role in this, he is tasked with guarding the entry of damned souls to Hell and to assure that the damned souls remain within; in terms of the Punishment itself, the Lord’s Sentinels Angels handle that task in-full with the wrath of Lord Kurakku infused in their being. Mihe largely avoids having to be responsible for the Angels himself, acting as the guard to Hell itself. In this capacity, Mihe is aptly titled the “Keyholder to Hell.”

    Previously, as a Shiupsyodon, Mihe had crafted a legend as an immensely powerful and merciless spirit that often got into conflicts with dubious Cario Lordes, in which Mihe and his legions would subsequently decimate. Once it became apparent that Deceptuary had brought on the Cario Lordes for his rebellion, Mihe wasted no time in engaging and eradicating much of those forces, so much so that Lord Kurakku tasked him with bringing any survivors to Him for Punishment. At this time Mihe was known as the “Guardian of Punishment,” although prior to the war and his ascension, he was the “Malevolent Spirit.”

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    And so that concludes the overview of the duties and the background that reinforces why they were chosen for those given roles. We hope this series of questions this Period have been intriguing. We wish you a good rest of your Sacred Day from the Order and Ordinance.

    —AHG, et. al

  • FAQ Lightning Round: A random inquiry about Xyphoism

    Greetings from the Xyphokonic Order and Ordinance. As we’re doing fielding interesting and intriguing questions this Period, we’ve decided for this Sacred Day to do somewhat of a lightning round of frequently asked questions about Xyphoism and the Order/Ordinance. Aptly, we’ve chosen nine questions to answer today as it is our Sacred number. So let’s begin answering a few questions.

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    Question: Do Xyphoites have any foods they can’t eat for religious reasons?

    Answer: No, there are no restrictions on foods a follower of the Order can eat based off our Philosophy. The Ordinance does encourage being grateful for every meal you consume, as there are people in this world who suffer from hunger and lack of access to reliable meals, but there is no restriction on what you can eat.

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    Question: Are there any Holidays that Xyphoites celebrate?

    Answer: Not specifically of the Philosophy, no. The Philosophy is realmly and universal, so we don’t celebrate anything specific. We also don’t believe in arbitrary ceremony taking priority over mitigating worldly suffering—as many divergent philosophies tend to focus more on rather than helping others. As a previous Commentary highlights, naturally we don’t celebrate other religions’ celebrations, but it’s perfectly fine to celebrate any ethnic or cultural holidays of your given origins, or national secular holidays. Of course, there is no requirement or punishment for celebrating anything you want, but a Xyphoite wouldn’t, if in accordance to the Philosophy, celebrate any specific holidays based off the religion itself.

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    Question: Are LGBTQ+ people welcome in the Ordinance?

    Answer: Of course! Anyone is welcome in the Ordinance so long as they wish to join, accept the Philosophy, and aren’t part of another religion. There is no stigma or taboo against LGBTQ+ individuals in this Philosophy, as has been highlighted in a few of our Commentaries on the issue.

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    Question: Are you required to be a Zeigadii Xyphoite to be part of the Ordinance?

    Answer: No. Having signed the Contract of Zeiga isn’t a requirement to be a member of the Ordinance, although it is considered a Sacred ceremony of membership to do so.  Those that pursue the path of Sacred Spirituality will become Zeigadii Xyphoites, for example.

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    Question: Who, according to Xyphoism, is the first/oldest being in existence?

    Answer: The ten deities, that being the Nine Lords of the Xyphokonic Order and, of course, Deceptuary, who was once known as Arkellus before he defected and was exiled after his betrayal. Outside of the ten deities, out of the Spirits in Xykopsysomi, it is generally understood that Kizu, who is now the Vuetenexian Hayle, is the eldest and first of all Spirits, and certainly the eldest of the Hayles, and the portion of Daetos’s recount in Xykozheiz of the new spirits asking of the ten deities what their names are is often attributed to Kizu directly. In terms of Mortals in Xyphojinami, the Vuetenexian Xyphozon takes another claim as Xyzukizusia, Child of Death, was the first of the Sacred Children to be born in Xyphojinami as the first mortal being; this is not to be assumed that it would be Lord Vuetenexzyei that is the oldest being, however. The ten deities are assumed to all walked out of the Initial Flash of Light in unison.

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    Question: Can you have a beard or mustache as a Xyphoite?

    Answer: Sure, this question is understandably prompted by the Xyphoist concepts of Self-Purification of the body, which relates to bathing regularly and especially before Prayer and shaving the face and much of the body to ward off Corruption. Modern understandings have revealed that facial hair doesn’t garnish corruption, but the general concept of always having good hygiene is very much a custom of Xyphoist Philosophy, so in most cases, Xyphoite men would keep themselves shaved but it’s not a requirement, only a personal conviction or choice.

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    Question: Are you allowed to have intercourse before marriage in Xyphoism?

    Answer: Yes. There is no “marriage,” per say, in Xyphoism. Romantic Contracts of Love exist, but they are very personal between two persons; and while there can be an official religious ceremony to commemorate these Contracts, Love Contracts are very personal. Moreover, the Ordinance doesn’t tell anyone how to live their private life, nor would we ever dabble in how people are to have sex.  That is both an Immoral Action of Proselytizing and also a clear manipulative tactic to control and garnish power over others, which the Ordinance is not interested in taking part of.

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    Question: Is Xyphoism an ethnic religion?

    Answer: No. It is worldly, realmly, universal. The Order and Its Philosophy span across all of existence, of all realms, and so it is illogical to say this is ethnic in origin when it is all-encompassing and spans across all of existence and non-existence. The Philosophy does mention some demographics of ethnic origin that are part of the overarching Cosmic Struggle—namely in the Sacred Lesson given to Jaszmisia, “Skin of Dark Soil.” That, however, is addressing a key part of Deceptuary’s fear and one of the many reasons his evil is directed towards people of darker skin tones.

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    Question: Where is the Ordinance based out of?

    Answer: We were established originally in the US, and up until mid 2025, we are based there as well. However, with the rapid decline in rights and safety within the US, we’ve decided to move a bulk of our operations elsewhere. This has not been without challenges in terms of securing a new system for financial institutions and approval for other legal affairs as we now exist informally in a new jurisdiction. The good news, however, is that many of us Arch-Hayles Grandurates are not within the US to begin with, so having a physical representative in the location we plan to formally relocate to is made somewhat easier. But as of now, we’re somewhat floating among jurisdictions from a physical and legal stance, and exist mostly as a global online philosophical teaching apparatus and online “meeting and worship” space for devote followers.

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    That will conclude our rapid-fire questionnaire for this Sacred Day post. We hope that we’ve answered these frequent questions to satisfaction, and it is possible in the future that we’ll write more in-depth Commentary on some of these questions. With those answered and that said, we wish you a great rest of your Sacred Day.

    —AHG, et. al

  • Question: What’s the Difference between Archangels, Sacred Servants, and the Hayles?

    Greetings from the Xyphokonic Order and Ordinance. Today, we shall continue our series on general inquiry and curious questions regarding the Philosophy. Today, had a question proposed to help clarify the overall hierarchy of angelic status within the Order—namely the differences between the titular ranks. So today, I’ll shall focus in on these. Let’s begin.

    To burn away confusion from this, it should be principle to state that all beings who are infused with Sacred Spirituality from the Lords are angelic by default. In our Spectrum, there are certainly great and powerful beings—namely the Shiupsyodon—who possess fantastic and awesome powers; this doesn’t make them angelic however. In order to be bestowed such a status, a being must be infused with the Sacred Spirituality of the Lords.

    The key word in this is “infused.” The Sacred Children, by default, simply have Sacred Spirituality as direct Incarnates of the Lords, so while they certainly possess all the divine powers of the Lords, they are technically a step above even those of angelic status. In their time growing up in Xyzokizon prior to being birthed as Mortals in Xyphojinami, the Sacred Children were, even not fully masterful in their own powers, the second-most powerful beings in all of existence from being the Incarnates of the Lords alone; this would mean that even during their time mentoring under the Hayles, the Sacred Children possessed greater spiritual power than the Hayles themselves but simply lacked the skill and knowledge to properly harness it. Regardless, the Children are above those of angelic status and aren’t the focus of this Sacred Infusion.

    For those that do fall under this, we come to the Hayles and Sacred Servants. Before discussing both, it is crucial to reiterate that both the Hayles and Sacred Servants fall into a spiritual category known as an Archangel—that most powerful of Angels under the Lords and who have been granted the retention of Self along with Sacred Spirituality. Archangels are given this status to serve great roles in the Order and often as reward for past roles before becoming angels; this has demonstrably been given to powerful Shiupsyodon who hold great loyalty to the Lords and played crucial roles in serving the Divine Thrones during Deceptuary’s rebellion.

    Moving into the details, the difference between the Hayles and the Sacred Servants is often seen as one of semantics. Technically, all angels are servants of the Lords, but what capacity they serve makes the determining difference. The Hayles, previously the Divine Generals to the Lords, were recrafted into becoming the High Communicators for each Xyphozon while also being the mentors and caretakers of the Sacred Children prior to mortal Birth. This role was very specific in its criteria and given specifically to these nine beings. The term “Hayle” was crafted specifically for these beings, yet they are still Archangels but ones with a specific duty.

    Sacred Servants are just as the name suggests, high servants to the Lords and Order and in general—with, what it seems, no specific Xyphozon in which they serve solely. The two most prominent examples are Daetos, Scribe of Idol, and his younger brother Zeiga, Overseer of the Cosmos. Both are Archangels rewarded with Sacred Spirituality for their various roles prior to the formation of the Order. However, neither appear to serve under a single Xyphozon specifically as their titular roles are overarching and multifaceted. Daetos, for example, is the Sacred Archivist and records and recounts all records of existence; he is the author of Xykozheiz, the section of writing that recounts the existence of our entire world and the basis for the Xyphokron. Meanwhile, Zeiga is charged with overseeing the Cosmos themselves and aptly in charge of the flow of spiritual flow through the Gate of Zeiga—all this while also handling his own Contracts of Zeiga to show great devotion to the Lords.

    These two Archangels have duties that span across all of the Spectrum, with characteristics that could be attributed to multiple Xyphozons, yet are not stated as to which Xyphozon their original Spirits came from. This appears to be somewhat intentional, as the devotion to the Lords supersedes the need for Self-identification, and so Sacred Servants devote their focus to their given duties rather than what Xyphozon they originate from as Spirits as the Self no longer matters upon ascending to Sacred Status.

    So, to conclude, the differences between Archangels, Hayles, and Sacred Servants appears to be entirely of semantics. The Hayles and Sacred Servants are both Archangels; The Hayles are specifically the High Communicators for each Xyphozon and mentors to the Sacred Children; Sacred Servants work on behalf of the Order in a more general sense and may have duties that span across the entire Spectrum. Neither appear to necessarily outrank the other, but it is assumed that the closest ally to each Lord respectably would be their selected Hayle while Sacred Servants are devoted to the Lords and the Order in a general sense.

    —phX

  • Question: Are the Arch-Hayle Grandurates considered Prophets?

    Greetings from the Xyphokonic Order and Ordinance. On this surprisingly busy of Sacred Days, and under the Period of Mauris, we continue our series of asking intriguing questions and answering them from the Xyphoist Perspective. Today’s question is about your authors, ourselves. The questions proposes the following: “Are we, the Arch-Hayle Grandurates of this very Ordinance, considered prophets or founders of this Xyphoist religious movement?” Why don’t we explore this question together?

    There is some dissonance between what the general definition of a prophet is and how Xyphoites would see the definition, but the general answer to this question is no—we don’t consider ourselves neither prophets or the founders of the Xyphoist religion. The general definition of prophet does suggest a person or persons have received and are spreading the word of the divine to others, which we are technically doing here on this very site. However, we discredit the idea that we ourselves are prophets on a few key metrics.

    To start, the information we share here is, through our own timeline, universal; all this Realmly Knowledge is locked within each and every person simply awaiting their own awakening to decipher it, and so it’s more appropriate to say we have purposely sought after this information that all have access to and formed the Ordinance with it. And while it is true that the Prophecy—aptly named—bestowed to the ancient Xyphoites before they committed ritual martyrdom was designed to be carried in the cores of their future reincarnations, the Prophecy never explicitly said it would be us nine Arch-Hayle Grandurates specifically, only that the remaining Xyphoites would be encoded with this Prophecy and would be reborn in a time most needed for it. This suggests there’s more than nine individuals encoded with this Prophecy, and that we just so happen to find each other in a timely fashion and formed this Ordinance along with the editorial and tech staff alongside us.

    To go on, the idea of attaching ourselves to the title of prophet and especially as “founders” is both narcissistic and also inaccurate. To start, we cannot “found” and existing Realmly Order; the Xyphokonic Order, Its Philosophy, and all that comes from it, already exist. We’re simply helping put this Ordinance together to serve the already-existing Order. Adding to that,  attaching our names personally to this movement falls under the Immoral Act of Worldly Self-Obsession—or at least we have privately agreed to such. This is why we go by our codes names here on this very site. For example, I am known as “phoX” and go by this name instead of any given legal name specifically because I am an agent of the Order, I am one with the Xyphozons, and I’m the Pharusian Arch-Hayle Grandurate. I don’t need nor want my actual name to be credited for that is a selfish want—a seeking of self-gratified glory. I am simply phoX. We Arch-Hayle Grandurates don’t seek recognition, only the goals of the Order: Mitigating worldly suffering, defeating Deceptuary’s evil, and Maintaining the Equilibrium.

    —phX

  • Question: Can you Paint Images of the Lords?

    Greetings from the Xyphokonic Order and Ordinance. We have entered Mauris, Second Period of Lord Pharuuii. And since we already did a Xyphozon overview in Augrussé, we have different plans for this Period. The Pharusian Xyphozon is all about seeking Realmly Knowledge, as we all should do in our times as Mortals. As mentioned before in previous Commentary, the reason for Lord Pharuuii, Lord Carnyie, and Lord Vuetenexzyei having two Periods of Watching in Xyphojinami is because those three Xyphozons have the most pertinent presence in the lives of Mortals. During Life, Mortals are eternally subjected to the Reality of Death. Mortals use the power of Worship to seek Realmly Truths during Life, and once sought, can use these Truths to mitigate worldly suffering, defeating Deceptuary’s evil, and Maintaining the Equilibrium. Hence, asking questions is tantamount to this entire process. So for this Period, we shall be spending it asking questions of general interest and providing the Xyphoist answer or perspective to them.

    Today, we start with the topic of art in Xyphoism. Namely, the question being propositioned is: “Can you paint the Lords or other figures in the Xyphokonic Order?” If you’re a follower of the Order yourself or have simply been reading these Commentary out of curiosity, the Xyphoist answer should be quite obvious by now. Of course you can paint the Lords! The recount of their presence from Daetos in Xykozheiz explicitly gives their general appearance as seen from Daetos’s vision. And while it is certainly likely the true form of the Lords is far beyond comprehension, it’s highly likely the vision of the Lords was presented to all of existence in a form we can understand. This is why, in most cases, the Lords are personified in humanoid forms, described using humanistic characteristics, and are referred to using human-orientated terms.

    This, of course, does not mean the true form of the Lords is humanoid, but we are simply not of the level to truly comprehend that level of spiritual elevation, and that is perfectly okay. Regardless, the desire to give artistic presentation to the Lords, the Archangels, or the Sacred Children is entirely reasonable to seek and to do. In some divergent philosophies, there can be a taboo or stigma to give any sort of artistic rendition of key figures; this is not the case in Xyphoism. In fact, in our private discussion among us Arch-Hayles Grandurates, we have personally discussed and have shared our own artistic takes on the Lords based off of Daetos’s description—with some variation in how we envisioned the Lords exact appearance but with more alike than not.

    We, however, have decided not to release these artistic takes, or at least not here on the Order’s webpage, for we feel it would be more intriguing to let others create their own original renditions of these figures instead. At some point, we’d like to post our own Xyphoist art on perhaps a forum or other sites, but we will reserve this site for philosophical discussion and teaching philosophy.

    Moving back on topic, by the Nature of Devotional and Passionate Love, art and music play a big part in Xyphoist culture. As already demonstrated in other Commentary, songs are often written about key concepts and figures in the Order, with the exception of the Lords themselves in most cases—although that is a case of the Lords simply not demanding the praise and so there is no taboo to doing so if one wishes to.

    Generally speaking, there is a free expression to how anyone wishes to portray the appearance of the Lords based off of Daetos’s recount, although certain characteristics are hard to avoid when presenting their appearances. For example, Lord Vuetenexzyei is explicitly said to be appear as a golden skeleton shrouded in a long, miasmic-like black cloak; it would be hard to represent Him as something entirely different than that expression, but certainly not implausible or taboo to do so.

    In our own private comparisons, it’s almost always understood among us AHGs that Lord Carnyie’s eyes are always closed and hands in praying formation to represent His near-constant state of repose in which He spends His time in serenity listening to the Prayers of Woe, but there’s nothing stating this as law nor does that mean one couldn’t present Him with open eyes. In our personal notes, there are a lot of comparisons we’ve all aligned with of the appearance of the Lords, but all of it is our visions and are subject to an open interpretation.

    This also extends down to the Hayles and Sacred Servants, the Children, or even the visions of the Sacred Realms themselves—which we also have discussed privately about while drafting future Commentary about the Realms. Furthermore, musical expression is yet another open interpretation of Xyphoist expression, in which people can compose or craft how they feel about key concepts or figures through music, vocalization and chants, and other sounds.

    Essentially, the point is that there is no taboo on artistic expression in the Xyphoist Philosophy, and that also includes negative interpretations. It is all but certain that petulant beings will mock and attack the image of the Order and of the Philosophy itself, and that’s perfectly okay. As said many times before, the Lords are not petty, they are busy and above the need to be concerned about such acts. As we are gifted this Life and Free Will from Lord Kyaien as a parting gift to Xyphojinami, we are able to express ourselves and our perspectives through art, and are also able to paint an image of divinity to better connect ourselves with these high beings we devote ourselves too. Art is important, and it’s more important to let it be free.

    —phX

  • Commentary 57: The Passionate Lord, The Poetic Professor, and the Child of Personality

    Greetings, all, from the Order and Ordinance. We’ve entered our final Sacred Day of the Lord of Love’s Period of Watching. And while we’ve spent this cycle addressing the shortcomings of the Human Personality Fault, today we’ll go back to regular beating order and do a cursory overview of the key figures within the Saifaosian Xyphozon, and in Saifaosian fashion, I shall give them quite the dressing up, as is the nature of this Devotional and Passionate Love.

    The Lord of Love and Time

    Well, of course, we must first give homage and honor to our Beloved Lord of Love and Time Herself, Lord Saifaosé. Draped every so finely in vibrant fabrics woven from the stars themselves, bejeweled and laced with ornaments of gold, beads of rouge, opals and rubies alike, bracelets galore, necklaces and rings on each finger, nails painted vibrant pink and purple, and flowing long violet hair that extends throughout the Cosmos themselves. In every way our Lord is the incarnation of beauty, passion, Love and is truly Timeless.

    She, our Majesty, gave us the power of Heart—crafting the very Core of our spirits, and through that, our personality and our Love takes form. All of our passions, all of the people and things we Love, and our whole personality—the Self itself—are from her Love. The passion she radiates throughout all of existence is felt in all of our hears, so long as one does not reject this Love and succumb to a broken heart wrought by the Theigriet’s corruption, of course.

    The Hayle of Tales

    And during said traitor’s Untimely rebellion, came a disciple of great legend themselves. Among the Greatest of Spirits to defend against the traitor came the Teller of Tales: Hayle Yoih. In this earliest of eras, Yoih had fashioned themselves a grandiose title of “Raconteur Yoih, Fairy of Legend.” Seeing the evil spread by those of dubious composition, Yoih would take it upon themselves to craft a new tale, one that would dress down the traitor and his ways and reaffirm the greatness of the Lords. Through fantastic Tale-telling an the whimsy of Love and Devotion, the legendary Yoih would create a new legend of their own—a Legend of the Lords and a tale of the traitor’s downfall and pathetic pontifying.

    For weaving such a wondrous tale, Yoih was given divine status as an Archangel of the Lord, and also dressed in a new fashion: Hayle. As a show of Her Love, the Lord bathed Yoih in a Sacred robe and tasked Yoih with the greatest of honors—caring for and mentoring the Lord’s Child. Upon the creation of the Child of Love, Hayle Yoih when take the babe and teach them well. Through tales and legends, through poems and performance, Hayle Yoih taught the Child of the wonders of Love and how Time can heal all so long as it is used properly and never squandered.

    The Child of Personality

    And this, of course, introduces the final of the three, the Child themselves. Born from the Love and Time of the Lord with the consenting spirituality of the Lord of Truth, came a Child of passion, of confidence, and of Love itself. Sacred Child Ahnvouyosia, the Child of Love, is born, and with them is born a renewed Love of the Lords and their immaculate presence. A Child of pure emotion, a Child of mastery over the Personality, and a Child of impeccable Time. Ahnvouyosia lives and breathes the powerful aura of the Heart, all who bask in their presence too see their Hearts align. The evil of the world is always defeated by unquestioned and undefeated Love at the right Time, and the Child of Love marks the Truth of this power.

    Thank you for joining me for this Period of Watching under the Lord of Love. We covered quite a few tough topics on the faults of Personality when succumbing to corruption, but I am happy we are able to openly address these conflicts, especially in these darker times. From our Hearts to yours, have a great rest of your Sacred Day, and always care for your Heart and the Hearts of others.

    —voX

  • Commentary 56: Masculine Image and the Innate Personality Fault

    Welcome, good day, from the Order and Ordinance. We’ve once again rejoined here in this space on this Sacred Day for another Commentary. As we’re on a mini series of discussion involving the innate personality flaw of humanity, we’ve been tackling many topics relating to how Hubris and corruption lead Humans down paths of evil and division.

    Today, we’ll be tackling the topic of masculinity from specifically the Xyphoist perspective. This is a topic that has been running circle in philosophical circles for eons, with various takes on what exactly is considered a healthy masculine image and the impacts of poor application of the concept. We chose this topic for discussion for a variety of reasons, namely the vast and overarching impact that masculinity has had on the development of men in general and the actions that follow from it.

    It goes without saying that, through human history, men have held the majority of positions in power, have dominated the control of global culture, and have subsequently have been at the helm for much of the more dire times of such history. We won’t be rehashing all of human history today, however, but we will go into more modern applications of this concept and the crisis of poor masculine image that has overtaken much of male human society, so let’s dig in.

    First, it helps to paint out what healthy masculinity looks like from the Xyphoist perspective, and much of it relates to various Sacred Lessons and other parts of the Philosophy. Masculinity in Xyphoist circles is a somewhat enigmatic definition compared to many traditional and modern examples, but what we can draw from the concept is that Xyphoist masculinity rejects the notion of what we call the “superhuman man” or the “Adonis complex.” The ideas of masculinity having to exude a brash, stoic, primal, chiseled, unapologetic and game-changing qualities is an idea Xyphoists would seem almost comical—a caricature or a character rather than a real person.

    Far too often, concepts of masculinity are presented as an almost superhuman form, that the man will always be unflappable, that he will always be charismatic, that he will always be a mountain, that he will always make the sharpest decision, that he will be admired for his chambering his own humanity in favor of being a perfect example. We can see this in some modern corners of masculine groups such as the “alpha male” or “sigma male” trends, or those that latch themselves to the stoic movement, or those following social influencers and personalities that preach often destructive versions of masculinity that detract from the potential cohesion we could have as humans.

    All of those ideas of masculinity hinge on the idea that the physical vessel is such an important aspect of personality that it overrides any traits that exist in the soul. As we must remind, Xyphoist Philosophy is about the spirit and soul, not the temporary vessel we hold as Mortals. The idea of simply being a male mortal means that your personality should be predetermined to align with certain roles or images is antithetical to the Philosophy explicitly because it demands that one must reject their own inner personality for a “one size fits all” personality based solely off of biological sex.

    And we can witness the negative impacts of this on the mental development in boys as they grow into adult men—having struggles on body image and questioning whether they are masculine enough, whether their bodies are fit enough, whether they “size up” in various places in the body, whether they’re tough or command respect from physical appearance alone. This extends to psychology and emotional intelligence as well; we’ll see boys struggle with their own inner thoughts, feelings, and emotions.

    Doubts set in about new thoughts young males may have involving their sexuality, or perhaps they struggle with showing and handling some emotions because they worry about looking inferior to other males. These are common hang-ups when it comes to male emotional development, and these hang-ups are entirely manufactured by, quite frankly, outdated human pressures. The idea of the Adonis is such a ridiculous concept that begs the idea that one is beyond the natural circumstances of human reality.

    Yes, you will still have those softer emotions as a male; those aren’t going away. You’re going to have those confusing thoughts, that’s just your mind growing. The Xyphoist perspective is to stop trying to pretend the man is not human. There’s nothing wrong with showing masculine traits, but to use that masculinity to create situations of negative consequence for oneself and for those around is a poor application of basic human interaction. And while this isn’t explicitly a male problem, it is extremely prevalent in male psychological development. Some circles would call that type of masculine display as toxic; we prefer to be more direct about it. It is unrealistic.

    The man can be many things, but one thing the man is not is beyond mankind. Even looking at the profiles of some of the biggest figures in the Philosophy who are seen as male, they vary in their levels of masculine display and prioritize the spiritual existence over perceptive gendered existence. The Philosophy identifies this irrational latching to a specific image of masculinity as why so many young males struggle with their own Selfs—that they try to reject their own existence and become what others expect them to be rather than what they know they can’t truly escape.

    Sound familiar? Why if you’ve been following along in Lord Carnyie’s previous Periods, we once again return to the Child of Purity’s struggle with his inner empathy over his desire to be a stoic and staunch moral pillar. Yet, the Child IS empathetic, IS emotional, and IS insecure. Those traits are NEEDED for the Child to bring Mercy to the innocent. Those traits ARE him. And the Sacred Lesson’s message is that you can’t run from your true self, or you’ll plunge yourself into despair and misery and gain nothing for yourself or anyone else.

    We can see this regarding the growth of males with using retreatism to escape those doubts and inner fears. Things like working out too much to escape, bottling up to run away. Some men attach themselves to intoxicating substances and behaviors to escape from…well, themselves—from their own  Human selfs. The Xyphoist Philosophy, as per the attribute of Free Will and the spiritual liberties guaranteed by the Order, doesn’t give a specific model of masculinity, only that men should stop trying to escape their own humanity to become absurd caricatures of themselves in this futile pursuit of peak male perfectionism. You don’t have to be fearful of yourself, after all, in the words of Hayle Ihou to Hubrakiuosia in his youth:

    “Inner doubts seemingly plague you, Child. That you are quested for a need for control, a need for quiet compassion, yet you are the entity that has been forth. You are the Child, and you are who you are.”

    —voX, kyX