Category: Xyphokron (Xykozheiz)

Commentary 3: Xykozheiz “Divergence”

December 16th, 2023

Greetings from the Xyphokonic Order and Ordinance. Welcome back. As written on the schedule, we will be continuing with our look at the Xyphokron. Last week, we gave a brief overview of the second chapter of Xykozheiz entitled “Creation.” In that last Commentary, we went over some of the basics of how existence came to be, what is considered existence, the types of existences, etc. We also touched lightly on the basics of Sanghjei and its various disciplines.

Today, however, we move away from setting up the stage to beginning the first section of Xykozheiz pertaining to the Cosmic conflict that started this entire ordeal we exist in now. Moving away briefly from the setup, we will dive into the start of Deceptuary’s corrupted desires and the actions that he took after—all of which led to the destabilized world we currently live in now. This section, as recounted by Daetos, will include the tense dialogue that the 10 deities held at the start of Deceptuary’s rebellion. Without further wait, let’s begin.

“The Realm and eras of stability would not be one of lasting, as with the increased divergence in spiritual Nature, came rise to unscrupulous corruption and action of dubious Nature. Atop the palace of divinity above the new divergent realms, quarrels would take place among the deities as to the vandal. “

“Attribute of Truth, would come from deity Pharuuii, would suggest openly that this degrading state would be one of broken structure or disruption of Natural Force, and inquired of which the two divines of these attributes would seek to find the reason.”

As time moved on from the initial creation of the Spiritual Spectrum, the boundaries and stability of the fragile system began to crack before the deities. Wars and disruptions in reality caused an imbalance among spirits. The deities saw immediately that this was not an act of natural divergence—which would work to balance itself out—and concluded one of the 10 deities was responsible for intentionally sabotaging the newly formed Spectrum.

Pharuuii, for which all Realmly Knowledge belonged to, would openly suggest that another deity had tampered with the Spectrum—leading to these fractures. He would ask first of the deities Nakndes and Caspierre, the two responsible for reality’s structure and natural development, if they had any part in this.

“Impunity and nonsense directed towards the structure and Manifestation, of which Caspierre would not take. Those are the walls and boundaries, the materials placed in order, and fault was not initial and thus cannot be sourced to those attributes.”

Caspierre pushed back on the suggestion that the structure her attributes spawned were the cause of these fractures. The fractures weren’t initial or built-in and were clearly tampered with or broken; that would automatically mean it couldn’t be her doing.

“The Natural Force is one of untempered Reality working as a flow, but not one of intentional misaction. Nakndes would turn down the outcome that Nature was the poisoned of any such way if the walls were eroded by choice.”

Nakndes would also reject the suggestion that natural force was the cause. Nature is the creating force, and one that works to balance the rules of existence. It cannot be destroyed nor will it destroy itself. Doing so would be antithetical to the purpose of Nature itself.

The rest of the deities would then take turns speaking and rejecting any possible suggestion that they’d destroy the Spectrum they all contributed to making.

“Tools of spiritual Element were used but not the root cause, nor could the misaction of those spellcast, be they the curse or the cast, be inherently one of the cast itself. Caishor would opine and flatly reject.”

Caishor would state the Elements are tools and not agents of chaos on their own. One would have to use such properties with ill intentions first.

“A lack of serine hope in the divine, or a rejection altogether of the deities from which stand at this point, no faith nor call for Mercy, has been noticeable, but not one of intentional creation. That Worship and in pure standing would be desired, not one of rejection. Carnyie would breathe out in softness.”

Carnyie states that the existence of worship for the divine thrones and the lack thereof and even opposition are both present in reality, but those exist in a free-flowing state regardless. He goes on to say that it would be asinine for a deity to intentionally break a system that allows that free-flow of worship or lack thereof as deities should idealistically be beyond the need for such petulant actions if truly seen as linchpins of reality.

“With the threat to beginnings and endings devolving into endless static, there would be no desire to cause a collapse into the oblivion created out of chaos. Vuetenexzyei concluded.”

Vuetenexzyei curtly states that destroying the Spectrum would create a static situation where no Spiritual Ends or Beginnings would ever exist in and concludes it would be meaningless to create such a state unless one feared the possibility of ends.

“Corrupted divergence would stagnate those new beginnings in entirety, so would be the agreement of Kyaien.”

Kyaien reiterates the point made by Vuetenexzyei that Spiritual Beginnings would be meaningless and nonexistent in a world without either beginnings or ends.

“The workings of the Heart are not meant to be tested by its Time nor by the core Attachment of Love. These are irrational and unpredictable, but are agents of building and adherence. The corruption before these thrones is one of breaking, not of strengthening. Saifaosé would neatly refuse.”

Saifaosé would state while the concept of Love is an irrational action, it isn’t a destructive one. The root of the Initial Will is that of building connections and can’t be used to destroy them.

“The intention of purpose has kept busy with the divergence. Strict code to uphold the laws of Reality established in this Existence are the intention of this throne, and the divergence of that causes nothing but bother rather than cheer. The patience of this is naught, and the Punishment is swift. The vandal would see to it that cold flames capture them forever. Kurakku strictly imprisoned the corrupted attempts and rebounded the accusation.”

Kurakku reminds the other deities that his entire role is Divine Punishment for those who break the structures before them, and that he has grown tired with the sudden and sharp rise in vandals. In doing so, Kurakku has constructed an azure-flamed chamber for all those who continue to break the Spectrum where all suffering and Wrathful Punishment will be eternal.

However, as nine of the deities stated their rejection to the suggestion they intentionally broke the Spectrum, the remaining deity Arkellus, as he was named then, would defend the influx of dubious divergence.

“Arkellus would retort indignantly that the Existence of the deities was collapsing in a world left to its own intention. A Reality of such unchallenged and unwatched development would be one of which the deity would be an afterthought, and soon, one of no thought. Strict fear of nonexistence believed to be of lack of thought towards or Worship for, rather than one of simple lack to discovery or erasure.”

Arkellus defended the rapid decline in stability by insinuating that such a state left to its own Free Will would render the deities useless. He believed that the deities should impose a direct rule upon their creation, and be an ever-present force and face for all to submit to and serve; this would keep the relevance of the deities unquestioned and never to fade into obscurity.

“Irregular, the Truth of Reality and Existence are not hinged on the Self gripping to eternity, not to the uplifting of breaking the structure. For what defense could be possibly borne from this chain of thought other than unkempt fear? Nothing untouched by eyes that has seen it all would suggest such a case. Pharuuii would have none of it.”

Pharuuii flatly reminded Arkellus that deities have no need to grip to an eternal presence as they are already the originators of existence itself; he would go on to say only a being succumbing to the fear of lacking an existence would be so petty as to demand they be center-of-attention in every and all cases indefinitely.

The two deities would go back and forth on this point for some time, with Arkellus arguing that gods must be forceful and act as kings and Pharuuii reaffirming that deities are beyond the need for praise and need for unquestioned allegiance; such wants are left to beings who cannot face fear itself. Pharuuii would indirectly suggest that Arkellus was fearful of not existing and not being revered as the ultimate power to all and therefore willing to destroy everything as a petulant reaction to this reality.

“The divided organs are of no use for those who desire to exist in full authority, and standing here are those entities who would sacrifice their own Existence to maintain the imperfect and uncontrolled existences of spirits. So see it, those divergences will come back in the full force of corruption, lead into the palace, and toppled those thrones. These attributes left to sit would be picked up and engulfed into one, and a God of All Worlds will be brought into a new light. Carried lofted fools of sorted balance be no more, and a true king would sit upon a single throne. See it so, you must as you know the Truth. Anger consumed the deft one.”

Arkellus would take great offense and embarrassment to this. His ire to the suggestion he was weakened by fear pushed him to declare that the Divine Thrones were a graveyard and a prison and vowed to garnish a legion of Cario Lordes and others to topple the other nine deities. Arkellus decided that he would go to war with the other deities, destroy them, and devour their attributes and create a new being in himself, a “God of all Worlds” who would rule over existence as its ever-present, unquestioned, and all-powerful king.

“Scoffed, and with total ridicule, would such a task result in the ending of all. A collapsed Reality that is exclusively blinded by fear and innate fault being the remainder. In any stance, the attempt is sure to be noble for the inflated Self, but not one of Truth, Reality or success. A quiet Knowledge was brewed long before the outburst, one beyond fear, but you are to be pleased to beget a go either way. The rule of Existence is sought as a game by the fearful, and will be played as a war of Truth to the understanding. Even beside the Originator of Punishment, whom the fear is heavily stoked by and has been obviously so from the initial flash, would see to it the chambering of this corruption be held up upon a new era of equilibrium once the eruption of fear has been quelled by Reality. The conclusion had been decided upon the wiser Pharuuii.”

Pharuuii scoffed at the mere suggestion of a God of all Worlds and reminded Arkellus of old Realmly Truths of how existence works—that the key to existence is balance, and that his ill-thought desire to engulf all would immediately implode everything he hoped to conquer as a result. If existence had meant to be held in a single hand, it would’ve spawned that way from the Initial Flash, which it most certainly did not. Pharuuii flatly said Arkellus would eventually destroy himself from his own arrogance, Fear, and Hubris attempting this plan. However, Pharuuii would go on to say Arkellus was free to attempt his foolish goal despite the warning given, and that he would most likely have to learn this Realmly Truth the hard way. He reminded Arkellus that Kurakku had already created a chamber for any and all that seek this intentional vandalism, and that the other deities have long-since been aware of how Arkellus feared the attributes of Kurakku and Kurakku’s wrathful and vengeful demeanor for having to handle such petulant actions.

Arkellus rejected all the warnings, criticisms, and the possibility of his undoing and would leave the Divine Thrones and begin his rebellion by gathering forces of sympathetic or advantageous spirits and Cario Lordes.

That will conclude the chapter “Divergence” which sets up the start of the Cosmic Conflict that is the entire reason this Order and Ordinance exists. But we still have a one more chapter to cover before we get into that portion. Next week, we’ll go into the first rebellion itself and start of Arkellus’s exile and renaming of Deceptuary. Until then, we hope to see you next week for our next Commentary. Thank you and have a Sacred Day.

—AHG et al.
Commentary 2: Xykozheiz “Creation”

December 9th, 2023

Greetings from the Xyphokonic Order and Ordinance. We’re excited for our second week of Commentary on the first portion of the Xyphokron—entitled Xykozheiz. Last Week, we covered the first chapter of Xykozheiz and went over the topics of the spiritual origins of existence according to Xyphoist Philosophy. Along with that, we went introduced the 10 deities, their various attributes, and descriptive characteristics. We also went over the existence of the first form of existence, the Spiritual Spectrum, and briefly introduced its components and inhabitants—that being the Divine Thrones of the 10 deities, the Realm of Spiritual Collection named Xykopsysomi, and the spiritual beings that exist in Xykopsysomi—Spirits.

Today we will cover the second chapter, entitled “Creation,” which will go further into the explanation of what characteristics a spirit has, introducing all the inner components of spirituality and introducing the Xyphoist concept being a “self.” We will also discuss the various sub-realms of Xykopsysomi, the different types of spirits that exist in each, and describe the existence of Sanghjei (Song of Spiritcast) and the various forms said to be practiced by higher spirits. So, without further wait, let’s begin.

“The Spirit and Self, root of rudimentary spiritual existence, was set forth as the starting foot. The Spirit body, one making of a Heart, a Mind, Emotion, all connected in a confined Spirituality of resonance, would become the mold and the ethereal body of the spirit. Together, sentience could sprout forth of its own accord, as most would be left to their own development.”

As mentioned before, a spirit is the name for beings that exist within the realm of Xykopsysomi; while there are various types of spirits will have their own unique names, all beings within Xykopsysomi are spirits. Before going into each type, we should establish what makes a spirit a spirit and go through the various parts of consolidated spiritual beings.

All spiritual beings, but specifically in the case of spirits, are held together by a structure called the Anatomical Spiritual Self (or just “Self” for short). While the Xyphokron goes into greater depth, we’ll briefly go over the main parts of the Self. A Self consists of a Spiritual Heart (Core), a Mind (Psyche), and the Attachments (Emotions). The Heart is the chief regulator of the Self’s functions, and has many various parts that control the Attachments, the balance of light and dark auras, and the ability to perceive reality. This is also the key linchpin where the Initial Will of Love adheres to, and every component of the Heart has its own name and function, which is elaborated more thoroughly in the Xyphokron’s later portions. The Heart is the most devastating part of the Self to be corrupted.

Next, we have the Mind or Psyche. The Mind is the controller of the personality within a Self. The Mind also works in conjunction with the Heart to understand Realmly Knowledge. From an individual perspective, many humans see the Mind as the most prominent portion of their Self, as it reflects their personality and projective ability to others.

Finally, we have the Attachments or Emotions, which act as limbs to the Heart specifically but can be acted upon by the Psyche. While there are a multitude of Emotions, Love is and shall always be considered the Initial Will and most powerful Attachment that is found directly within the Heart itself.

Moving on from that cursory review of the main components of the Self, we can now dive into the Spirit itself, the various types, and the sub-realms of Xykopsysomi that each type of Spirit exists within.

“The spirit could evolve, engage in higher level. A root could, through spiritual conquest and development, engorge and empower. Great Spirits of this standing, leading in new cosmic divergent realms, would lead the root spirits in legions under the divine for periods to come. A shiupsyodon, a spirit of great power, would lead the roots to dimensions of legend and conquest, a dimension of higher spiritual force, a dimension of Vaushxyleiz.”

All spiritual beings emit Spiritual Resonance—which is akin to giving out a spiritual wavelength that is both generalized but also unique to each individual spiritual being. In the general case, spirits of different categories will exist on different planes of existence based on the level or type of spiritual resonance. In the case of the most rudimentary spirits, called Root Spirits, the general resonance emitted from Root Spirits forms a sub-realm of Xykopsysomi known as Aehixyka; this is where most spirits exist within.

“The spirit could evolve, engage in higher level. A root could, through spiritual conquest and development, engorge and empower. Great Spirits of this standing, leading in new cosmic divergent realms, would lead the root spirits in legions under the divine for periods to come. A shiupsyodon, a spirit of great power, would lead the roots to dimensions of legend and conquest, a dimension of higher spiritual force, a dimension of Vaushxyleiz.”

Spirits can gain in resonance or spawn with such high spiritual resonance that they move beyond that of Root Spirits. These “Great Spirits” are known as Shiupsyodon and exist on a higher plane and therefore exist in their own sub-realm known as Vaushxyleiz. Shiupsyodon hold immense power and influence among other spirits—with some of the most legendary of these Great Spirits controlling huge legions of Root Spirits and having the ability to create their own pocket dimensions.

“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.”

Moving away from the divisions based on pure resonance, certain spirits can fall to dubious divergence. Enter the broken spirit, the corrupted spirit, the spirit that failed to form properly. These spirits are known as Cario Lordes—spirits of dubious origin and action, who are corrupted by nature itself or by intentional action. These Cario Lordes are often malicious in nature, often trying to lure other spirits into their darker inner grasp to devour them. The general nature of Cario Lordes leaves them often eldritch in appearance. The corrupted spiritual resonance emitted by Cario Lordes forces them into their own corrupted sub-realm known as Cariyov, which borders on the darker realms.

“Those cast in total shadow, the spirits of dark, enclosed within in a core, would too come from divergence. A being of darkness in its purest form, the Dauharouki, would be left in their own kingdom of supreme darkness, led by a central Aur of great dark beings, in the shadows of Daurzarc.”

Speaking of such realms, spirits are also divided by the supreme levels of light and darkness that they may consist of. In the case of darkness, we have spirits known as Dauharouki—spirits consisting of supreme darkness enveloped around a core, which they are drawn to. These dark spirits, while not as malicious as Cario Lordes, still desire to drag other spirits into darkness and consume their Hearts. The supremely dark resonance Dauharouki emit creates a sub-realm of equal darkness known as Daurzarc.

“Light was still a divergence, even from the initial light. That of spiritual origin left to its development that was enshrined in supreme light, the Neishirans, would too be given haven in a pocket of their habitation, a dimension of Niczhei. The blinding light, while in practice would be of benevolence, would strip the root spirit of its Self and leave nothing but spiritually unguided husk, deemed a falling entity of FaLelle.”

On the other end, beings of supreme light exist in the same right. Neishirans, or spirits consisting of supreme light, exist in their own sub-realm of Niczhei. Despite the common assumption that dark is evil and light is good, there is no concrete idea that any are uniquely good or evil, just opposing but often complimenting. As such, Neishirans can still be dangerous to root spirits, as the blinding light of Neishirans will strip a root spirit of its Self; the remaining spirituality will then aimlessly wander all of existence with no Self to direct it. The resulting aimless being is known as a FaLelle.

“And of all these, beings of existence, and spirits in name, shall bestow upon them the access to the Seals guaranteed in the attribute of Spellcast borne of the deity Caishor, a Song of Spirit, and a Cast of energies forth to manifest in action and direction. The action of Sanghjei, Spellcast, shall come forth from the Seals Birthed by the divine. Seals of Order and of other varying forms. In such spiritcast shall there be root Spellcast, incantation and action taken. Charms, protection stemmed from Love. Curses, agents of malice. And cast of great and overzealous power, Forbidden in use and of status of the deity.”

Spirits are said to be able to manifest their spirituality into actions known as Sanghjei. This Sanghjei comes in many forms, with the purest forms being Xyphokonic Seals—spiritual accesses that directly come from the Xyphozons and their Attributes. Beyond Seals are general Spellcast, which can be widely diverse, can be manipulated or established in various disciplines, or be crafted in experimental fashion. There are certain types of Sanghjei, such as charms, curses, and forbidden cast, which stem from various actions or emotions as a medium to cast them. Charms, for example, are protectants that come from the power of Love; Curses, in contrast, are latent agents of harm cast on others out of spite or hate. Forbidden Cast, as the name suggests, are Sanghjei so dangerous or destructive that using such casts would cause great harm to all or destabilize the equilibrium in a catastrophic way.

That concludes the second Commentary on the section entitled “Creation.” Much of this information helps to build up the general foundation of how the world works according to Xyphoist Philosophy; however, so far we’ve only covered the early creation of the first realms. In the next Commentary, we’ll begin diving into the great conflict that brought us to the situation we exist in now (and the whole reason why this Ordinance exists at all). Once again, each Commentary is a brief explanation of what’s written in the Xyphokron—with enough information to get a good idea of the general concept. For much more detailed explanations, reading the actual Xyphokron will be of great help. Eventually, upon completion of the Xyphokron review, we’ll begin truly diving into full discussion of philosophical topics from the Xyphoist perspective, and begin addressing many of today’s topics. Until then, we’ll continue reviewing Xykozheiz as planned.

That’s all for today, thank you for your time, and have a Sacred Day.

—AHG et al.
Commentary 1: Xykozheiz “Origin”

December 2nd, 2023

Greetings from the Xyphokonic Order and Ordinance. Today marks the start of our official Commentary—specifically on our initial block of Commentary explaining and discussing the first section of the Xyphokron entitled Xykozheiz.

From this point on, the Ordinance is establishing this website as part of “Sacred Ground.” We establish this website as such to place a blanket disclaimer pertaining to the willful and open discussion of Xyphoist Philosophy without fear of committing the Immoral Act of Preaching or Proselyting to those who do not wish to partake in our discussion. As such, we are absolved of the responsibility to place a disclaimer each time from this point on.

As we start our first Commentary, we will be looking at the nine parts of Xykozheiz—with each part marked as one post. This first week, we will start with the first chapter known as Xykozheiz I: Origins. If you have not received your physical copy of the Xyphokron or have a Kindle version, worry not for we will be providing some quotations when appropriate and discuss the information most pertinent to the discussion. Without further wait, let’s begin.

As we begin with the first five lines of Xykozheiz, there is mention of an initial nothingness, a darkness of chaotic swirling, where no such being would exist to perceive this place. The lines mentioned that this nothingness and shapeless zone would condense in a violent vortex because erupting into a magnificent flash of light.

“Brightness, a light, one shined through all that has and has not been. A violence once perpetuated in the Birthing vortex now a soothed light casting pockets of shadow.”

This light would settle and expand out, and with the shining from the Initial Flash of Light would shadows also form. This is the first beginnings of what we currently know as our existence. The existence of a plane of reality, cast from this Initial Flash.

From the center of this Initial Flash we are then introduced to 10 figures who emerge from the Light itself.

“Deities, the originators, and the counterbalance to the expansion before them. Stood in the center of the light and cast elongated shadow.”

These 10 beings are introduced to existence as its deities—the initial, highest, and most supreme beings who hold within themselves the building blocks for the reality that stands before them. These deities act as the counterbalance to the rest of existence, and the two portions (the deities and all of the remaining existence and nonexistence) are two sides of the same existence.

The book mentions the elongated shadow cast by the 10 deities; this shadow represents the power each of the deities sheds into what we know as existence. The existence before those deities spans from the shadow cast against the Initial Light.

Moving along, the deities looked at the fresh existence before them and saw that it was fragile in its youth. The deities saw it fit to create structure and eventual stability in this fragile existence.

“Sentient and aware of a case at hand, they saw before them a vast void stricken with instability—an Existence withered and shattered. A new balance was to replace the decaying wasteland, and the balance would prevent the divine from crushing the Plane to nothing. To form a doctrine of equilibrium, the ten divines would cast out from themselves a Spectrum of Existence left to its own development. To the first direction would be a Realm of Spiritual Collection, where they would expunge the spirits of free motive—a roaming ground of existence. To here would they first rule in united form. Until that divine deft of all virtue would rebel.”

The 10 deities would cast out from themselves with their shadows this new reality—which consisted of a Divine Palace for which the deities would sit and a Realm of Spiritual Collection which would act as the main plane of existence itself. While the entirety of existence and nonexistence is known as the Spiritual Plane of Existence, the structured realms created by the deities would be named the Spiritual Spectrum.

At this time, the Spiritual Spectrum—often shortened to just the Spectrum—consisted of the Divine Palace and the Realm of Spiritual Collection, which would be named Xykopsysomi. The deities would decide to leave this outer existence at its own pace and flow, and let it diverge in whatever way would promote the flexibility of the Spectrum the most. In this act, other beings would eventually form from the crossing points of the light and shadow cast from the deities.

These beings, called spirits, would be Xykopsysomi’s inhabitants, and while their form would diverge into different categories as time went on, they all looked up at the Divine Palace and at the deities and ask what to call them—other than of divine of course.

The 10 deities would introduce themselves, and as this book of Xykozheiz was written by one of their first spiritual servants, Daetos (we will discuss more on Daetos in a later Commentary) would dress the appearance of these deities in a form we can understand. As none of us here, as Humans, can truly understand the forms and awesome stature of divine beings, we perceive them in a form we can understand: a personified one. As such, Daetos would deliver to our Psyche the appearance of these deities in a form we would understand and perceive. This also includes gendering of the deities or the pronouns they would be referred to as. While we ourselves cannot be for sure they would even need such a human concept, for our ease our understanding, they are personified in ways we can readily talk about.

“Furrowed in black robe, hood on head, and horns of gold. Beneath the shroud is golden bones as the skeleton rattles. A violet jewel embedded in the forehead of the gold skeleton. The Lord of all Spiritual Ends. ‘Tis Vuetenexzyei.”

We start with Vuetenexzyei, deity of all Spiritual Ends. Often referred to as male, Vuetenexzyei is more easily described as the deity of Death in our terms. Daetos would describe him as adorned in a simple, black cloak and hood. Underneath this hood is but a magnificent golden skeleton with horns and a violet jewel embedded in the forehead.

“Embraced in white dress, bright and untarnished, shining with brilliant haze, pale with pure white sight, a ring of enlightenment surrounding the peak. Soft and with care. The Lord of all Spiritual Beginnings. ‘Tis Kyaien.”

Next, we’re introduced to Kyaien, deity of all Spiritual Beginnings. Referred to as female, Kyaien is more readily described, from our human view, as the Lord of Life. Daetos would describe her as adorned in a white cloak, brightly illuminated, pale skinned and pure shining eyes, white hair, and soft and with a motherly tone.

“Robes of gray wrapped around, mystic charm and cool mind, undaunted and ghostly with spark, misty and with an aura of absolute and uncorrupt Purity. The Lord of all that is Pure and Faithful. ‘Tis Carnyie.”

Following, we’re introduced to Carnyie, deity of Purity. Referred to as male, Carnyie is the deity that all of Purity originates from. He is described as wearing humble robes of gray with hints of silver. Carnyie, as the deity of Purity (as Purity is defined in Xyphoist Philosophy) is serine in nature, charmingly calm, unbothered and at true inner peace, and uncorrupted in every way.

“Surrounded in crimson and rouge, coals of heat beneath, piercing sight of shining cyan, and stern in stature. All that is known flowing to and fro, and a flame carried in the hand. The Lord of all Knowledge and Truth. ‘Tis Pharuuii.”

Next, we are introduced to Pharuuii, deity of Knowledge. Referred to as male, Pharuuii is the deity that Realmly Knowledge and Truth originates from. He is described as being dressed in crimson and rouge colored robes, shining cyan eyes, very rigid, stern, and beyond wise. He is also associated with flames (which will be discussed further in another commentary regarding the “Tale of Old Flame”), and he holds said flame in his hand while being depicted as walking on hot coals or fire.

“Speckled in beauty, dark and sultry, adoring and wanted, jewels hang from the neck and dress finely worn. Sight that allures and entrusts, and a flow of motion that goes at its pace. The Lord of all Love and Time. ‘Tis Saifaosé.”

Up next, we’re introduced to Saifaosé, deity of Love and Time. In Xyphoist Philosophy, Love and Time are interconnected attributes, and all Love grows with time. Respectively, Saifaosé is the link between the two as the deity for which both spawn. Out of all the deities, Saifaosé—who is described as female—is viewed as the most ornate. She is adorned in colorful clothes, jewels and pearls, rings and bracelets, earrings, and dark hair with streaks of auburn dyed in. A close comparison in our human world would be the elaborate and flamboyant dress associated with Romani women. Either way, flamboyance is a key factor in Saifaosé’s personified description along with an immovable allure and to her aura.

“Overgrown of deep blue, black atop flowing lengthily down, outer layer of brown and sight of gold. Talons painted black and demeanor of strictness. Movements unread and flames of azure to burn. The Lord of all Punishments. ‘Tis Kurakku.”

Following, we’re introduced to Kurakku, deity of Punishment and Morality Referred to as male, Kurakku is the deity responsible for all consequences and divine punishments for immoral acts. Per the recount of both Daetos and the Sacred Lessons from Mihe, Kurakku is adorned in deep azure robes, painted black nails, piercing golden eyes, and dark or black skin. He is described as strict, cold, and without any mercy. In the Sacred Lessons, his Sacred Child Jaszmisia is also described as being in his image.

“Verdant in wear and appearance, Lifeful and beamed with sincerity. Free flowing vines of green entwine and entangle, with scent of fresh and enlightenment, and a renewed aura and promise of rejoice. The Lord of all Nature and Reincarnation. ‘Tis Nakndes.

Introduced next is Nakndes, deity of Nature and Reincarnation. Referred as female, Nakndes is the deity that controls all Nature, natural development, and the Reincarnation of spirits. She is described as having a vibrant and sincere aura—unhindered by constrictions. Often depicted as adorned in vines or flowers, Nakndes radiates a freshness and verdant atmosphere.

“Rugged and wrapped in tunic, garb browned and grayed, armored with courage and control. Power that be settle at the feet and arise to the hand, gray at the peak and bare at the bases. The Lord of all Elements and Spellcast. ‘Tis Caishor.”

Next, we are introduced to Caishor, deity of Elements and Spirituality/Spellcast. The building blocks of spirituality and the channeling/chambering of spirituality into other forms reigns from Caishor. Caishor is described as being male. Seen as being rugged, blunt, and incredibly disciplined, Caishor represents the importance of Practice in Prayer, and how action is a required part of Xyphoist Prayer. He is described as having gray hair, bare feet, and a built/strong physical build. He wears a brown tunic.

“Sturdy at stature and fierce in movement, concealed in carriage to the eyes, robust with sense of valor. With beasts beneath the feet at command, and all of structure to the hand at Will. The Lord of all Manifestation and Realmly Existence. ‘Tis Caspierre.”

Following, we’re introduced to Caspierre, deity of Reality and Manifestation. The ability to craft and perceive reality and to manifest existence originates from Caspierre. Described as female, Caspierre is described as being headstrong, unwavering, and pragmatic. Often depicted in modest robes and with beasts at her feet, Caspierre also is shown with extraordinarily long, brown hair and a metallic head ornament.

Slouched in sorrow, and green with desire, a robe of tan and tunic of naught, browned peak with striking sight of glowing green, the fur beneath the beak and feet of no cover. Deft of all upon previously established. The Lord of Fear. ‘Tis Arkellus.

Finally, we are introduced to Arkellus, the deity once of fear and divergence. Once standing with the other nine deities, Arkellus would eventually betray the Divine Palace and orchestrate a rebellion against them—fearing the potential that his existence was unimportant do to sharing divinity with the other nine deities—in which he was renamed as Theigriet Arkellus Eulez Deceptuary (Meaning “Arkellus, Grand Sinner of Great Deception”) or simply Deceptuary for short. However, prior to his great betrayal and eventual exile by the other nine deities, Deceptuary, as Arkellus, was the entity that all fear and divergence came from. Upon his exile, divergence would become Corruption. Physically, he is described as wearing a tan cloak, slightly slouched, with glowing green eyes, brown hair, a beard, and bare feet. As will be touched on later, Deceptuary’s appearance will change do to performing forbidden spellcast on his spirit after his exile.

As we went through the deities, you might have noticed we pointed out each has aspects of them that they represent. These aspects, powers, etc are called Attributes. Attributes are the divine powers that each deity is the core representation or originator of, and while we briefly mentioned each when describing the deities, we’ll give a more detailed explanation of each Attribute from each deity.

Vuetenexzyei’s Attribute: Spiritual Ends; Death, or the end of the current spiritual existence of things.

Kyaien’s Attributes: Spiritual Beginnings; Life, or the beginning of current spiritual existences.

Carnyie’s Attributes: Purity and Worship. The allocation of Mercy through Purity and Worship, which will be explained in greater detail in a later Commentary.

Pharuuii’s Attributes: Realmly Knowledge and Truth. The existence of all Knowledge and the pursuit of unlocking Realmly Truth.

Saifaosé’s Attributes: Love and Time. Love, as is defined in Xyphoist Philosophy as the “Initial Will” and the existence of Time.

Kurakku’s Attributes: Divine Punishment and Morality. The power to punish those of immoral or theigrited acts and establishing strict morality.

Nakndes’s Attributes: Nature and Reincarnation. Nature, as defined as excess spirituality that flows into the attribute of Natural Development—the natural movement of said spirituality of its own accord to form spiritual beings and the rules of their existence. Reincarnation being the recycling of spiritual beings as directed by the Cosmos.

Caishor’s Attributes: Elements (Spirituality) and Spellcast (Sanghjei). The building blocks of spirituality and the forming of spirituality into Spellcast—or using spirituality to serve a specific purpose through Practice.

Caspierre’s Attributes: Reality and Manifestation. The crafting of Reality, the ability to perceive Reality in its corporeal form, and the power to Manifest Reality using this power.

Deceptuary (Arkellus): had he not betrayed his divine brethren, his attributes would be Fear (as defined in Xyphoist Philosophy, not necessarily the common pejorative known now) and Divergence (which would morph into Corruption as Deceptuary would further fall into his own hubris).

With that being said, this will conclude the first Commentary on Xykozheiz’s first chapter “Origin.” As we go on, future Commentaries will build off the information given here until we fully paint the picture of Xyphoist Philosophy and the world seen from this perspective. The other nine books of the Xyphokron give great explanations you can read on your own to supplement this Commentary. Feel free to ask questions in the discussion portion below, and have a Sacred Day. Thank you, from the Xyphokonic Order and Ordinance.

–AHG et al. (Arch-Hayle Grandurates)

Category: Xyphokron (Xykozheiz)

Commentary 3: Xykozheiz “Divergence”

Commentary 2: Xykozheiz “Creation”

Commentary 1: Xykozheiz “Origin”