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  • Commentary 43: Mortal Remembrance Defined

    Greetings from the Xyphokonic Order and Ordinance. Today we’ll briefly discuss the concept and existence of Remembrances in Xyphoist Philosophy. What are Remembrances? Why do they exist after Death? Are they related to the passed soul? Do Remembrances ever fade away? We’ll address concepts like that. Let us begin.

    A Remembrance is defined as the residual resonance of beings who have passed on from one previous existence to the another and are comprised of previous spiritualities, proof of tangible existence, and the existential memory from others. Simply put, the evidence that a mortal once existed after their Death and the impact they had while they were alive.

    Take, for example, a memory of a passed grandparent. You may have a family heirloom that was once theirs, you will have pictures of them, you hold memories of your time with them. You remember their voice, you will remember how they acted etc. All of these are examples of a Remembrance; we are able to perceive past existences through what they left behind after Death and the impact they had on the world around them whilst alive.

    Remembrances exist mostly to serve as a proof of mortal existence to those still living. We hold onto these Remembrances as a way to say to ourselves “this person has died; Death exists.” The alternative to this would be we mortals dying and being totally oblivious to this reality—that we’d be procedurally succumbing to the eternal reality of Death without understanding why we are dying or that we’re dying at all. Instead, we hold onto the evidence that Death has occurred through Remembrances to assure that we, as mortals, are acutely aware of the eternal reality of Death and cherish the gift of Life as a result.

    But can Remembrances fade or disappear? The answer is less concrete. All of existence hinges on the reality of those who can perceive it. As such, so long as there is evidence to perceive, something can exist. Nonexistence is more or less things we don’t know that we don’t know. With this in mind, a Remembrance can only fade from a circumstantial standpoint if all evidence of the Remembrance is destroyed, all who know of the passed Life are gone and have not left any second-hand evidence, and the impact of the passed Life cannot be traced back to any specific mortal being. Being unable to perceive an existence or to have no existing evidence of such a being would make a Remembrance fade into oblivion. This may happen more often than we think. It’s entirely possible for a person hundreds of years ago to die and have all existing links to their existence expire or be lost as well—practically wasting away at the evidence they even existed at all. Existence is about perception, and Remembrances rely on others to perceive them to exist.

    —crX, kyX, erX

  • Commentary 42: Use of the Xyphokonic Sigil and Prayer for Death

    Greetings from the Xyphokonic Ordinance and Order. We have entered Lord Vuetenexzyei’s 2nd Xyphojinamic Period, and as such we’ll continue on discussion about Death, mortality, and the like. Today we’ll talk about the use of the Xyphokonic Sigil—the emblem of the Order as the X with a curved horizontal slash through it—in regards to Death. We’ll also talk about the Prayer of Death and its concurrent use. Let’s Begin.

    The Sigil, or the “Xigil,” is the universal Xyphokonic sign used to summon Sanghjei—specifically of the Seal variety. As such, the Xigil is naturally used by all Zeigadii Xyphoites for their given area of descending spirituality/Xyphozon. Vuetenexian Xyphoites will use this Xigil for cases of Ceremonial Death in order to officiate a Death spirituality. In doing so, the Xyphoite will summon their spiritual resonance to cast a Death Seal on the Remembrance, discarded vessel, or place of Death. This action does many things: officiates the Death itself, commemorates and honors the Death, secures the passage of the passed Soul to their next Pathan, and prevents it from being infected by corrupt residual energy.  It is not uncommon to see Xyphoites quietly and discretely trace a Xigil on their own person or on another surface very soon after being in the presence of the dead or after hearing of a Death. In the case of the Death Seal, the Xigil is traced followed by tracing a full circle around the Xigil, adding 4 smaller Xigils without any middle shall in vertical and horizontal positions, before “waving” the Xigil from the surface and sending it towards the inflicted Death. As just mentioned, this action is expected to be very discrete and intimate, and not to made obvious that one is casting a Seal.

    “The Nine Lords of the Xyphokonic Order: Carnyie, Pharuuii, Vuetenexzyei, Caspierre, Caishor, Kyaien, Saifaosé, Nakndes, Kurakku, bring peace and Purity to the said pass of Life. Gently raise them into your palace of divine, Grace them with your Love, and bless them with your presence. Reincarnation accepted in the form of their Wisdom. The Nine Lords of the Xyphokonic Order, to the pure and tainted, from Zeigadii Xyphoite _____________. I belong to you; my soul is in your hands.”

    Above is the Sacred Prayer of Death, issued upon the Death of a mortal who has not been damned by evil or great theigritry. This is issued specifically to commemorate and protect the passing soul to its next Pathan during Ceremonial Death. As with all Sacred Prayers, it begins with a direct address to the Lords; in this case, so long as they are all introduced as the Lords of the Xyphokonic Order, there is no need to add the honorific of “Lord” before each name in order for the Prayer to be official. Next, the Prayer asks the Lords to accept this passing soul into their hands and bless them with the Greater Will and Initial Love of the Lords. Following, the Prayer mentioned the possibility of Reincarnation based on the need for passing new Wisdom. Finally, the Prayer ends with mentioning the pure and tainted alike followed by giving the full name of the Xyphoite who uttered the Prayer, and mentioning that said Xyphoite belongs to and is devoted to the Order.

    This prayer is always used for Ceremonial Deaths in some fashion or another, and will be issued by an official of the Ordinance when commemorating an official ceremony of Death. Naturally, a Xigil tracing will also be part of the Ceremony.

    —crX, kyX, ruX

  • Commentary 41: The Discontented Lord, the Terse Teacher, and the Wrathful Child

    Greetings from the Order and Ordinance. On this last meeting we shall have in this Period of Zeptimasuer, we will follow the general trend with our current Commentary and cover key figures within the Kurakkuian Xyphozon and their relationship both to the Xyphozon itself but also to each other. Let’s begin.

    Starting with the titular figure of the Xyphozon itself, Lord Kurakku is the Lord of Punishment and Morality. His attributes, as it should be apparent by now, pertain to the handling of corrupted entities, sinners, theigrits, and any other dubious actors among the Spectrum. As covered in the previous Commentary on the wrathful nature of Divine Punishment, this reign over the powers of Punishment come with great burden. The Lord is responsible for handling all dubious actions that aim to destabilize the Equilibrium. Not only is the Lord tasked with handling the vandals themselves, He must also deal with their screams of woe from within the Chambers of Terigath’s Hell—this while also keeping Deceptuary’s evil captive within those same chambers. In every sense, the Lord must lift a heavy burden among the Order. It is apparent, then, why the Lord would have very little patience for sin or theigrited behavior; this is especially true after Deceptuary’s first rebellion.

    Moving down the line, we have Hayle Mihe, a key figure of the war that lead to Deceptuary’s exile. Mihe, once a powerful and relentless Shiupsyodon known as the “Malevolent Spirit,” had amassed a legion of spirits that would lead the battle against the Cario Lordes enticed by Deceptuary’s false promises. Mihe’s forces decimated the dubious brigades as a result, and Mihe was chosen by Lord Kurakku to be His Archangel as a reward. Mihe was tasked with guarding the gates of Hell and assuring no corruption ever leaves again. In Mihe’s other capacity as Hayle, Mihe spent much of his time teaching the Child Jaszmisia of his destiny upon Birth, the hatred Deceptuary had for him and the Lord, and of his duties as the Child of Punishment. Mihe, in this era, delegated his energy to preparing Jaszmisia and guarding Hell, and had left his war-torn status and vengeful demeanor to the past.

    Finally, we have the Child of Punishment, Jaszmisia. As mentioned in previous Commentary and earlier in this very post, Jaszmisia spent much of his early time being taught about the fate he faced as a mortal. The lesson regarding the Skin of Dark Soil pertains to Jaszmisia’s destiny to be targeted by Deceptuary fearful hatred due to his dark complexion, and that Jaszmisia would lead the mortals subjected to this hate to liberation by punishing the evil that brought upon this hatred. Through these Truths and personal experience, as well as carrying the divine blood of the Lord of Punishment, Jaszmisia holds the wrath of Punishment within his soul, and this vicious wrath manifests itself in the Sanghjei of Punishment that Jaszmisia holds.

    —jzX