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  • Commentary 53: Hubrakiuosia, Child of Purity Hymn Introduction & Analysis

    Greetings all, and welcome back to the Xyphokonic Order and Ordinance. On this final Sacred Day on the extensive Periods of Lord Carnyie’s Xyphozon, we will end this series on a musical note. As mentioned in the last Commentary, we would continue talking about Hubrakiuosia, Child of Purity. When last we spoke, we conducted an overview of the key figures of the Carneiyean Xyphozon—that being Lord Carnyie, Hayle Ihou, and Sacred Child Hubrakiuosia naturally.

    This time, we’ll introduce yet another Xyphoist song that commemorates and addresses one of the Sacred Children. Generally speaking, in Xyphoist Philosophy, specific songs will usually be towards the Sacred Children or variously Xyphokonic concepts. Rarely we’ll have songs specifically for the Lords themselves, as they do not demand praise. Instead, we as Xyphoites will conduct musical pieces about the Sacred Children or songs about the divine attributes—such as the Song of Death. Regardless, today we will introduce the incantations to Song of the Child of Purity, aptly named “Hubrakiuosia, Child of Purity.” So let’s start.

    It’s first important to know that this song is broken into two separate stances/sections known as Incantations. Both Incantations address the two key principles of Xyphokonic Purity, that being Misted Unhinged Grievance and Illuminated Shackled Misery, with the first Incantation being the Grievance verse and the second half being the Misery verse. Without further wait, let’s introduce the Grievance Incantation:

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

    {Misted Unhinged Grievance Incantation}

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

    Oh, Take Us.

    Told of High Regard in…

    Oh, don’t sew Dead Truths.

    So to begin, we start with the first 3 lines, “Oh, Take Us. Told of High regard in. Oh, don’t sew Dead Truths.” This is addressing Hubrakiuosia directly, the Innocents of the world are asking Hubrakiuosia to take them from evil and into the Lord’s Pure Light. The Innocent hold the Xyphozons in high regard and need Divine Mercy. They ask Hubrakiuosia not to get stuck on his inner turmoil and pretend he’s not the bringer of Mercy as such false images are Death Truths; they aren’t the true form of the Child.

    For the Dream, Let Go!

    —Take Us Home at Peace.

    For Carnyie’s Sake,

    —So, says Ihou.

    (Oh, Praise, oh)

    Continuing, the Innocent, the Lord, and Hayle Ihou are pleading Hubrakiuosia to let go of his insecurities and embrace their true self—to let go of this fantasy and take the Innocent to Mercy. The Lord commands this path forward and Hayle Ihou has taught the Child this; the Innocent praise Hubrakiuosia’s sacrifice.

    Your Happiness…

    Comes and Goes Awry!

    —In Harmony!

    —Say Your Prayer!

    Moving on to the major chorus, “happiness” in this context is actually referring to Hubrakiuosia’s comfort whilst hiding within their insecurities, stating that the Child is trying to find happiness in pretending to be what they are not, and by doing this, the Child’s true happiness comes and goes wrong as misery will set in from this. The Harmony of this self-imposed Misery with the truth hiding beneath shall be dissonant. All parties remind the Child to remember the Sacred Prayer of Purity and the duty at hand.

    Hold Back…

    Seek Hope…

         (Lord loves You)

    Nothing…

    Can’t heal, take You to that—

    Deep-sown Valley Pit!

    The related parties plead the Child to hold back their ego and self-righteousness, to seek hope as the Lord loves his Child and all the Innocent. The Innocent can’t be healed by doing nothing, and doing nothing will plunge Hubrakiuosia into a sunken pit of despair.

    Don’t take Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Finally, the Innocent and the Lord remind Hubrakiuosia not to forsake the Innocent or the Child’s birthright as the bringer of Purified Mercy. The Lord tells Hubrakiuosia to Purify the Innocent, and the Innocent thank the Child, the Lord, and the entire family of the Xyphozons for granting them Mercy.

    That concludes the Grievance Incantation. Next we’ll introduce and analyze the Misery/Mercy Incantation:

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

    {Illuminated Shackled Misery/Mercy Incantation}

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

    End Your Peace.

    (End Our Loss)

    Pray atop of his proud…End.

    Please…don’t trot Dead Truths.

    The parties involve reiterate that Hubrakiuosia must get over his insecurities and end the suffering of the Innocent. “End your Peace” and “End our Loss” are said together in harmony with the latter line in the lower part. Next, Hubrakiuosia must Pray with the Innocent to end Deceptuary’s corruption. Next, all parties plead again for Hubrakiuosia to not deceive himself and his birthright by holding on to false realities of himself.

    Cold Rotting, Let Go~

    —Take Us Home at least.

    For Carnyie’s Sake,

    —Oh, say You?

    (Oh, Praise, oh)

    The Innocent cry that the false fantasy is a rotting cold corpse, that the Child MUST let it go, and to at least take the Innocent to peace in Pure Mercy. Once again, they say the Lord commands it. So the Innocent praise Hubrakiuosia and directly ask the Child what he will do now?

    Your Happiness…

    Comes and Comes at Last!

    —In Harmony!

    —Say the Prayer!

    The chorus returns with slight changes. This time, Hubrakiuosia’s happiness will come at last once he accepts his true Self and birthright and Purifies the Innocent. This happiness at finally being himself will come in harmony with the dissonance with the sacrifice of his insecurities. So accept yourself, your duty, and say the Prayer of Purity.

    Go Back…

    Seek Hope…

     (Lord love Us)

    Loving…

    Can Heal, take You to that—

    Deep-sought Rally Pit.

    All parties involved gently ask the now serine Child to return to his true self, seek hope and Purity as the Lord shall always love His Child. The Lord consoles the Child in repose and tells Hubrakiuosia that Love will heal suffering and purify the innocent and raise all to a higher plane of serenity and peace.

    Young, save Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Finally, the Child is reminded to always protect his birthright, Purify the Innocent, and that the Innocent thank Hubrakiuosia, the Lord, and the Xyphozons for granting them Mercy.

    And that concludes the entire Song. So uninterrupted, the entire song looks as this, with lines put in to show where some lyrics are held:

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

    {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.

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

    {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.

    And that shall conclude this Commentary and analysis. Eventually, we’ll post the notation for these songs and a playback of each, but for now they shall remain in our hearts. Have a Sacred Day.

    —kyX

  • Commentary 52: A Lord in Repose, a Guide of Patience, and a Child of Conflict

    “The Nine Lords of the Xyphokonic Order, Carnyie, Pharuuii, Vuetenexzyei, Caspierre, Caishor, Kyaien, Saifaosé, Nakndes, Kurakku, please give Purity to my brother, to my sister, to my lover, to my father, to my mother, to my peers. Give them grace and Mercy from the wrongs committed against them, bless them with your Knowledge. The Nine Lords of the Xyphokonic Order, to the pure and tainted. From Zeigadii Xyphoites: kyX, crX, voX, phX, ruX, jzX, erX, lnX, whX. We belong to you; our souls are in your hands.”

    —AHG, et. al

    Greetings from the Xyphokonic Order and Ordinance. Welcome Back. We begin this Commentary with the Sacred Prayer of Purity. As we are in Yrridthmas, it requires us to address the eve of predicted evil that ascends upon this human world. Darker times are ahead of us, and evil will seek to both corrupt and to harm the innocent. We must be prepared, yet we are not yet in the stages where the full force of action is upon us. As such, we will continue with our regularly-scheduled Commentary.

    Today we continue the trend on each Period of Watching in which we go through the key figures of the Xyphozon, so we will be briefly going through the Lord, the Hayle, and the Child, and the connections between the three. Let’s begin.

    We shall start with the Lord himself. Lord Carnyie is the God of Purity and Worship within the Xyphokonic Order. All attributes involving Purity and the powers of Worshiping resonance fall to his Xyphozon. Lord Carnyie, as the Lord of Purity, is responsible for listening to all the Prayer from all beings across the entirety of existence. This requires that the Lord to be preoccupied with granting Mercy to all the innocents that are worthy of it. As such, the Lord is often in repose as he channels all of existence’s Prayers and grants Mercy. This means the Lord also takes upon the divine burden of shouldering all of existence’s suffering through the cries of woe in their Prayers. In contrast to the Lord of Punishment, Kurakku, who must listen to the screams of terror from the sinners in Terigath’s Hell, Lord Carnyie willingly listens to and shoulders the suffering of the innocent.

    Meanwhile, as the Lord listens in repose, we then move to Hayle Ihou, Mentor and caretaker of the Child of Purity in his youth. Hayle Ihou was once a powerful and ancient Shiupsyodon known as “Merciful Ihou.” During the time of the Divine Thrones, Ihou had amassed a large legion of spirits dedicated to the worship of the deities on the Divine Thrones. Ihou spend his energies listening to the prayers of woe from spirits wronged by the corruption Deceptuary, then Arkellus, was intentionally spreading across the realms. As the first rebellion began and war ensued, Ihou and his legions devoted their time to purifying and giving Mercy to those innocent souls. Naturally, Lord Carnyie selected Ihou to be the official emissary and Divine General to complete this task during the war—bestowing him the title “Listener of Misery” during the first rebellion. After Deceptuary’s exile and Ihou’s ascension to Archangel status, he was then given the title “Listener of Purified Mercy” by Lord Carnyie and, along with mentoring the Child, was tasked delivering the Mercy the Lord grants while also directing the Mystic Angels to grant Heightened Spirituality.

    Finally, we come to the Sacred Incarnate of Lord Carnyie, Hubrakiuosia, Child of Purity, who has the Consenting Spirituality of Lord Nakndes. Hubrakiuosia is a figure of intense internal conflict; as mentioned in his Sacred Lesson, the Dissonance of Purity, Hubrakiuosia’s coming-of-age in Parrinze was spent struggling with his intense emotions and empathy against his desire to be ardent, righteous, and stoic. In his youth, Hubrakiuosia wanted to believe that his role as the Child of the Lord of Worship meant that he must become a figure of great virtue, of staunch righteousness, and of unwavering morals. He desired to be stoic and rigid in moral steepness. To the dismay of the young Child, Hubrakiuosia is naturally a being of intense empathy and often very emotional—prone to crying for the suffering of others and showing genuine anger at the evil that would cause this. Because of this, Hubrakiuosia was often very insecure of his emotions and often tried to bottle them up.

    The Lord would notice that His Child was denying himself the truest and purest form of his very being, and instructed Hayle Ihou to speak with Hubrakiuosia about this—asking Ihou to help Hubrakiuosia overcome his insecurities with his naturally empathy and to embrace himself for who he is. The Lord would explain to Ihou that the true form of Purity is that of dissonance between raw empathy and willful sacrifice in order to alleviate the suffering of others; we recognize these two circumstances as the principles of Misted Unhinged Grievance and Illuminated Shackled Misery respectively.

    In his Sacred Lesson, Hubrakiuosia speaks with Hayle Ihou and persistently questions Ihou about why he is so emotional. Hubrakiuosia expresses how he thinks his job is to be a moral pillar to others, and that he should be unwavering and stoic—embodying righteous morality. Ihou had to remind the Child that Morality is under the Kurakkuian Xyphozon to judge upon, and that Lord Carnyie’s Xyphozon is about listening to Prayers of woe and granting Mercy. Ihou goes on to explain that Mercy is granted through empathy and sacrifice and not through moral judgement.

    Hubrakiuosia would continue to ask if it’s okay to be this emotional and to exist with such an internal conflict between being so empathetic and wanting to be something more. Ihou explains that, according the Lord, the true essence of Purity demands that someone hold such a drastic internal conflict to be the wielder of this great responsibility. Those with such internal conflict understand what suffering is and are burdened with the empathy for others who are also suffering for circumstances out of their control. Ihou reiterates that Hubrakiuosia is the perfect being to be tasked with bringing Mercy to Mortals in Xyphojinami. The Child solemnly accepts this Realmly Truth, albeit with a sadness in his heart accompanied by a secret happiness at being able to sit in serenity of being his true self.

    In our next Commentary, we will speak more about Hubrakiuosia and the Song of the Child of Purity. As a preview, we will be doing an analysis of the Song of the Child of Purity and the meaning behind its lyrics. Until, we have you all in our Prayers as we descend into darker times. The Pure and Tainted will receive the destinies and fates the Cosmos have in store for us all. Please have a Sacred Day.

    —kyX

  • Commentary 51: The Purpose of Self-Purification

    Greetings from Xyphokonic Order and Ordinance. Welcome back on this Sacred Day. As we’re still deep within our elongated discussion of the Lord’s Xyphozon, today we’ll talk about Self-Purification, its general purposes, what circumstances must be required to be able to purify yourself, some methods to purifying yourself, and the basis for those methods. Let us begin.

    Self-Purification Is the act of purging one’s body, mind, and soul of tainted energy, theigrited energy, or other forms of corruption by managing the balance between Unhinged Grievance and Shackled Misery and by cleansing the body of impurities. Spirituality, this is preluded by the Sacred Prayer of Self-Purification before conducting the action(s) necessary to begin the Purification.

    All spiritual beings aside from the Lords and their Archangels and Angels have some varying level of corruption in them that circles through their very being; Corruption is still a force spawned by one of the 10 deities, after all, and can permeate through all of existence just as any other deity’s power can. The key is to manage its flow and to purge as much corruption as possible to prevent the rapid decay of the soul or to succumb to immorality.

    In more ancient times, some physical practices were taken to push away corruption from the body and purifying it, and while the reasoning has morphed over time due to the advancement of science and knowledge, the practices still have merit and intrinsic value to them. One of these beliefs was that cleansing of the body through bathing would shed corruption from the body. This is how it became a Xyphoist custom to always bathe and be clean before entering a House of Worship to pray or before scheduled praying at the home/in general. Bathing not only sheds dirt and grime from the physical form, but it offers a time where one can be vulnerable to the world and to be in a serine state; this is the ideal time to reflect on Life, to empty the head, to resonate with the Cosmos, etc.

    Along with bathing, other forms of hygiene are regarded as actions one can take to purify themselves. The Xyphokron mentions the upkeep of “gnarls or furs” from the body save for that on the head; we understand this to mean the trimming or shaving. In the past it was believed that the stench often clinging to body or facial hair was corruption. Obviously, we now know this to simply be bacteria consuming sweat, but the advice to keep shaved or trimmed on the face and other parts of the body still promotes good hygiene for those who wish to partake. The general practice of taken care of the physical body itself can not only keep the body in good standing but uplift the mood as well. Generally speaking, in modern times, this has lead to the unofficial custom of Xyphoites shaving before entering the House of Worship in conjunction with bathing, or at least keeping a nicely-kept, short beard for men. It’s not necessarily frowned upon if one does hold a long beard or heavy facial hair, but the practice of doing so is a definite outlier in Xyphoist customs. The hair on the head, however, is specifically mentioned to be perfectly okay to be grown out as long as one desires.

    Not engaging in the regular indulgence of intoxication, whether that be from consumable or inhaled substances, digital addictions, etc is also naturally a part of keeping corruption adrift from the body. Habitual Intoxication is an Immoral Act within the philosophy specifically because it puts the Self in turmoil and allows it to be controlled by corruption.

    Along with this, caring for one’s mental state is a crucial part of Purification. A sound mind is one more adept at keeping corruption from taking hold. This is where Unhinged Grievance and Shackled Misery come in play the most, and why the balance between these two is key. Corruption takes advantage of an ill-kept mind and often makes those inflicted commit harmful actions against themselves or others. This is why the Ordinance has identified the greater access to mental health and rehabilitation services as one of its major focuses and goals in the future Sacred Hill Project; we believe that the mental health crisis humanity faces has led to much of the suffering we experience daily—both on a small scale but also on a global scale.

    This methods have been identified as some actions that we can take to purify ourselves of corruption and continue our goal of mitigating worldly suffering for others and Maintaining the Equilibrium. Through the act of Self-Purification, we offer ourselves a chance to shed unjust corruption and continue forward. It should be noted that Self-Purification does not work on those who commit willful acts of immorality and are therefore tainted or evil. As mentioned before, there is no forgiveness to evil, only Divine Punishment. Unlike some divergent philosophies, particularly ones attributed to the Theigriet himself, you cannot wash away your willful sins by repentance. This is merely a convenient excuse to continue acting on your evil and being given a pass to your own guilt of it. Such a concept doesn’t exist in the Xyphoist Philosophy.

    —kyX, jzX