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  • 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 the 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 must 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