XyphokonicOrder.org

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

  • 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

  • Commentary 40: Why Divine Punishment is Wrathful

    Greetings from the Order and Ordinance. Today we’ll discuss the concept of the lack of mercy regarding Divine Punishment in Xyphoist Philosophy. While Mercy does exist within the Philosophy, it is a Carneiyean subset of Purity and not of Morality or Punishment. The discussion on Mercy will take place later during Lord Carnyie’s periods.

    The concept of Divine Punishment and Cosmic retribution in Xyphoist Philosophy is commonly referred to as wrathful punishment; as in, the Lord of Punishment is actively casting His disdain for sinners for their transgressions. Going through the chronology for this concept, we revisit the dialogue between the 10 deities upon the reveal that Deceptuary was purposely corrupting the realms during his first rebellion. Lord Kurakku was beside Himself and bathed in annoyance by the willful vandalism of the realms, as it is His duty to handle the Punishment for all that would commit such actions.

    Upon the reveal of the true culprit, it was Lord Kurakku who branded Deceptuary as a high traitor and stitched his dishonorable title to his being before the remaining deities cast Deceptuary out into Gheisialez—a region crafted by Lord Caspierre specifically to send demented souls who committed acts of evil. The Punishment in Gheisialez, as deemed by Lord Kurakku, is to rot away painfully until the entire existence of the demented soul ceases to exist. This form of Punishment from the spirits Deceptuary corrupted demonstrates Lord Kurakku’s sentiment on sin—He loathes sin, is burdened by the destruction that sin causes, and has no patience or mercy for sinners. In the case of general immorality, Lord Kurakku simply discards such demented and lost souls into Gheisialez and allows their own corruption to rot away at itself painfully. Theigrited souls, however, receive a different yet still wrathful punishment.

    Enter the establishment of Terigath’s Hell, a section of Terigath crafted specifically to hold Deceptuary’s power through the Selves that are attached to it. Those that commit Great Acts of Theigritry are sent to Hell in their Death where chambers await them. The soul is sent to Hell where the cold Azure Flames painfully purge the Self and the theigrited energy attached to the Self from the soul’s spirituality. Once purged, the free spirituality is then broken apart and scattered while the corrupted Self is kept in the chamber. For the rest of eternity, the theigrited Self will be tortured in the most horrific ways within the chamber, never knowing peace or growing numb to the suffering. This demonstrates yet again Lord Kurakku’s disdain for having to carry the burden of handling wanton sinners. It is even more apparent that He simply doesn’t eradicate the theigrited Self in the chamber but instead keeps them there to suffer for eternity. This is both to ensure Deceptuary’s essence is kept within Hell but also to show how disdainful the Lord is to sinners who must be kept near His presence by the latter circumstance alone. Because the Selfs are theigrited, and because Deceptuary’s energy must be chambered in Hell, Lord Kurakku must keep the sinful Selfs in His domain and must to listen to their anguished yet deserved screams of pain for all eternity.

    After investigating the circumstances of Lord Kurakku’s Sacred roles in the grand scheme of the Order, it becomes quite apparent as to why Divine Punishment is without forgiveness and with wrath. Forgiveness for sin willingly committed isn’t a concept in Xyphoist Philosophy. Mercy, which would encompass forgiveness, is reserved for those who are either victims of sin or who have commuted immoral acts against their Will, but not for those who willingly commit such immoral actions and cause suffering on purpose.

    —jzX