Category: ruX

Commentary 101: Avoiding the Innate Personality Flaw – Personal Tactics

April 4th, 2026

Greetings from the Order and Ordinance. Auvriile has returned, and I’ve planned a 4-part series talking about Hubris and corruption and how to avoid falling to them both. Two periods ago, Vox went over what the Innate Personality Flaw is and then talked about how it eventually leads to corruption and evil. I’ll briefly recap: Mortals of low spiritual resonance are more likely to succumb things like fear, arrogance, desperation etc. Those personality faults are likely to lead someone to fall to Deceptuary’s corruption which naturally leads Immoral Actions. This Period’s series will be about how to avoid those faults in the first place. We’ll start on the personal level.

Deceptuary himself fell first through his own fear and was blinded by his own faults through his Hubris, so we can look at his initial fall as a metric to avoid doing the same. We, as human mortals, hold significantly lower spiritual resonance than virtually any other being of existence. It’s easy to feel insignificant in a vast Cosmic beyond under those circumstances. But it’s important to remember that, just as a god fell into the pits from his own fear, that we also can fall into our own darkness by fearing having to share the stage with others. We are here in this vast celestial beyond; we exist. We hold our own part in this grand existence of the Lords, and they even gifted us with a Life of Spiritual Liberty to do as we please. The fear of insignificance comes from over-inflating the Self and fearing a crowded stage. There’s no need for that.

One can avoid that by seeking out greater meaning for one’s own life. On the Xyphoist perspective, serving the duties of the Order is a great place to start. We live in a world flooded with corruption, and our jobs as Xyphoites are to mitigate the world’s suffering. Knowing that our efforts are contributing to the Order’s goals of stopping Deceptuary’s desperate new war is a purpose worth serving, even if we are all just 1 smaller part of it.

Outside of what the Philosophy teaches, the Gift of Life and the liberties we have as a result, are key to finding personal self worth and purpose. As Phox spent the last Period speaking about, you can find inspiration through knowledge. You can use that inspiration to pursue life goals, create art, or better yourself on a multitude of levels. Even in dark times, through that very Gift, a Golden Light of Creation can inspire you to create new paths for yourself and bestow yourself with the worth you both earn and deserve.

Hubris was the other half of the equation, and that circumstance follows right in with the fear of insignificance. We sometimes use arrogance as a shield to hide from fear, which is why both of those attributes to hand in hand. Arrogance makes one feel powerful in the face of inferiority. But it’s just a façade and cannot protect from the Truth in the end, no matter how blind it may make someone. Deceptuary, despite knowing the Truths from Lord Pharuuii and from the Prophecy, continues to blind himself from said Truth to shield himself from his own fear. The same can be said of humans who succumb to corruption through the Innate Personality Flaw.

Avoiding Hubris comes through bestowing proper dignity and self-esteem to the Self and not letting the Self become inflated. There’s no greater bump to trip on than ego, and Immoral Acts like Worldly Self-Obsession are tied directly to ego and fear of insignificance. We can avoid falling to arrogance by practicing humility in nearly all aspects of life. From the Xyphoist perspective, gratefulness and understanding of moderation are key parts of Xyphoist Practice. We shall keep ourselves from becoming too full of ourselves as the Theigriet has of himself. Another key part of humility is actually the pursuit of Knowledge and Truth and not fearing the challenging answers the world may give us.

It’s important to have Self Love and good self-esteem, but being haughty or selfish or uncaring are direct paths to the Innate Personality Flaw and corruption. These are some a few ways we can, on a personal level, fight off this condition that inflicts us heavily.

I’ll conclude for now and pick up in the next Commentary. For now, let’s do a weekly reset to center ourselves and prepare for all the challenges that face us. Remember to rest when needed, but never to rest indefinitely. Healing is part of battle, and when Time affords you to heal, do so. But remember to get back up, find your center, focus on your goals, and never lose track of your own worth and the greater worth of the Greater Will. Have a good and focused rest of your Sacred Day.

—ruX, voX, erX, phX
Question and Answers: The Nine Lords of the Xyphokonic Order

March 14th, 2026

Greetings from the Xyphokonic Order and Ordinance. Welcome back to our space. For this Period, the Ordinance has decided to conduct each Sacred Day Post with this “question and answer” format on various topics or figures. This is a Period all about inspiring and igniting the mind and spirit through philosophical exploration, and so it seems fitting to spend it asking interesting questions about the Philosophy. In our last question segment, we answered some intriguing questions about the Sacred Children. Today, we shall dive into some pending questions about the Lords themselves. Let us begin.

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Question: Are the Lords Omnipotent?

Answer: Yes, or at least as far as the rest of our existence is concerned. The whole of the Spiritual Plane of Existence—of the Spiritual Spectrum—is at the host of the Lords’ Will. Theoretically, the combined forces of the Nine Lords can change any and all, see all, and destroy all. That is, IF they willed it to be. However, the Lords of the Order act as linchpins, and with the exception of directly planning against Deceptuary’s meddling, act in such a way to let existence flow freely. A god can always act, but that doesn’t mean that they shall.

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Questions: Is there a divine hierarchy or order of age in this pantheon of Lords?

Answer: No. All the Lords—and to extend further, the 10 deities in general—are all equal in divine origin. There is no “supreme god” nor are any of the deities eldest in rank. Upon emerging from the Initial Flash of Light, all of the 10 deities walked out in unison. Upon the defunct Divine Thrones, they acted as a single monarchial power. In Xyzokizon, the unison of the Nine Lords act as a unison organ body.

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Question: Why did the Lords create Xyzokizon, the Sacred Realm, instead of just removing Deceptuary’s Divine Throne and keeping the thrones in place?

Answer: That was always the end goal, as was the creation of the dual existential realms of Xykopsysomi and Xyphojinami. While initial existence encompassed only Xykopsysomi and the Divine Thrones that hovered above it, the Lords recognized this primordial form of existence was fragile and able to be broken from entities like the Cario Lordes, and envisioned creating the Spiritual Spectrum we have now to create the balance needed for existence to flourish. Part of that plan was the creation of a central core that facilitates that existence and acts as a passing points between the two. Xyzokizon is that core.

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Question: How do the Lords allow non-Xyphoites to believe in the existence of “other gods” in other religions. Is that not blasphemy?

Answer: Blasphemy virtually doesn’t exist within the Philosophy because the Philosophy is based on the core concept of Spiritual Liberty. The Lords simply do not concern themselves with that. Moreover, it’s entirely possible for other religious philosophies to have worshipped beings they believed are gods but, under Xyphoist Philosophy, turn out to be lesser beings in the Spectrum with powers that would seem godly to Humanity.

It’s entirely possible to believe a god to actually be a Shianiki or perhaps misunderstood knowledge of a Shiupsyodon. In less favorable cases, it’s entirely possible for people to mistakenly worship more dubious entities—or perhaps even be manipulated into doing so—such as Cario Lordes, Alle Lordes, and of course Deceptuary himself. But to bring it back to the question at hand, the Lords simply are unconcerned with the application of the Spiritual Liberty they bestowed in the first place; They intended for this outcome to be a possibility.

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Question: Do the Lords not demand praise or worship?

Answer: No, and that piggybacks off the previous answer. The Lords of the Order do not expect nor demand praise, worship, or unquestioned adherence to their existence. At some point, mentioned in “Xykozheiz,” Lord Pharuuii established this principle well in His confrontation with Deceptuary’s outburst by stating that deities are, by default, all-powerful. There simply is no need to demand praise when you are the linchpins of existence. The Lord goes on to say that gods are simply beyond that level of petulant arrogance, and the role of a god is to maintain existence, not demand praise for creating it.

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Question: Why did the Lords allow their Hayles to bring in their legions of spirits to inhabit Xyzokizon’s Sacred Realms? Are those legions not just spirits instead of Angels and Archangels?

Answer: As a reward for their contribution to aiding in the war against Deceptuary. The Hayles, as Divine Generals, were quite powerful but did not act alone; they had the help of their massive legions of fellow spirits to aid in the battle. As a reward, along with giving the Hayles their Sacred Spirituality and turning them into Archangels, the Lords permitted the legions of those Hayles to make home within Xyzokizon’s Realms as well. And so, while those legions were not bestowed angelic status or infused with Sacred Spirituality, they were allowed to exist within Xyzokizon for that time thereafter up onto their spirits naturally perish and move into Xyphojinami.

It’s entirely possible that a few of those legions—particularly the higher apostles or followers of the Hayles—were actually granted angelic status and exist as lower-ranking Archangels or angelic beings that simply do not play a major role in our portion of the Cosmic Struggle and therefore aren’t known.

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Question: How is the relationship between the Lords and their respective Children? Are They distant omnipotent beings or loving doting parental figures?

Answer: A mix of both, if the Hayles’ recounts are anything to go by. By no means were any of the Lords so distant in authority that They did not love Their Child and never interacted. Quite the contrary, in most cases the Lords were a close proximal part of the upbringing of the Children—especially with the cases of Lord Kyaien and Lord Saifaosé, who adore Their Children greatly.

It can be noted that the cases of Hubrakiuosia and Xyzukizusia can often be interpreted as distant—with Lord Carnyie willing chaining Himself to the Tower of Repose and listening to the cries of woe from the Innocent and Lord Vuetenexzyei simply depicted as a cold and eternal force in general. To counter that, we see that in the case of Lord Carnyie that He willingly chains Himself to the suffering of the world so that He may grant it Mercy, and loves His Child through that ghostly force. Lord Vuetenexzyei counters this by remarking to Kizu that He finds His Child remarkably intuitive, and even was willing to take Xyzukizusia’s radical interpretation of Spiritual Ends and Death to heart—something unheard of for a being so eternal and absolute. Only the Love for the Child could bring about either outcome.

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Question: Can Xyphoites hold an intimate or personal relationship with the Lords or even the specific Lord they descend from, or are the Lords too distant of beings to have such a bond?

Answer: We can only give the most Xyphoist response to this kind of question. Sure, if you desire as such. Prayer is already personal and private, so the relationship between you and the Lords remains under your own perspective. It is important, just as the Philosophy is structured, that the Lords are the Lords of all of existence, and so logically they are universal to all, but that also means They are the Lords of your own faith in them as well, and so the relationship between a follower and the Lords is personal and not the interest of the Order to police. So long as we all remember that Xyphoist Prayer is always about praying to mitigate worldly suffering above all else.

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Question: Xyphoism is said to be the “Doctrine of Spiritual Love” because the Lords’ Initial Will of creation was Love. Why do the Lords love our existence so much?

Answer: This is a more profound and enigmatic question than many would think. The answer we can give is that the Lords are the only beings to know why They love existence enough to create it, guarantee its liberty, and to defend it against Deceptuary’s desire to destroy it and reform it In solely his image. It’s in no way the place of us AGHs to assert what the Lords feel about the Initial Will; we simply know that the Lords love existence—ours included. It is a fun and intriguing question to think over, and we here in the Ordinance’s ranks have talked quite a bit about our feelings about this. We’ve come to the conclusion that, much like how we love the gift of Life, the Lords might find a similar divine love for and existence they host. Only the Lords can truly know, and it is okay to not know the reason why exactly.

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And that shall conclude this round of questions. We hope we could provide some philosophical context to the Lords of this Order that we worship and trust in. The goal, as mentioned ad nauseum, is to inspire and intrigue, and so having a place to put out and attempt to ask such questions—whether they are difficult or fun—is an important for expanding the mind and inspiring the soul. We hope to see you all again in our next installment for more questions and answers. Until then, have a great Sacred Day.

—AHG, et al
Commentary 94: Sacred Lesson Series — “Elemental Force”

January 17th, 2026

{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 7^th 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

Category: ruX

Commentary 101: Avoiding the Innate Personality Flaw – Personal Tactics

Question and Answers: The Nine Lords of the Xyphokonic Order

Commentary 94: Sacred Lesson Series — “Elemental Force”