XyphokonicOrder.org

What is Xyphoism?
Ordinance Website
Our Books
Xyphozon Information
Commentary ARchives
Freqently asked Questions
About Us
Social Media

  • 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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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.

    ___________________________________________________________________________

    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