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  • Commentary 39: Skin of Dark Soil and Its relation to Human Circumstance

    Greetings from the Order and Ordinance. Today we will be going through the Sacred Lesson of Skin of Dark Soil—the lessen given from Hayle Mihe to the Child of Punishment, Jaszmisia. To introduce this topic, we will first go through the lesson itself, explain the impacts on our world, and identify key groups that fall into this lesson today. Let’s begin.

    The lesson of Skin of Dark Soil is a lesson taught to Jaszmisia about the hatred Deceptuary has for the Lord of Punishment, Kurakku. As described by Daetos, Lord Kurakku is said to be of dark complexion, and this trait is said to also be inherited by the Child. Deceptuary’s fear of Lord Kurakku stems from the divine attribute the Lord holds: Punishment. The attribute of Punishment is the power the Lord possesses to purge corruption from spirituality and chamber it within Terigath’s Hell for eternity. As shown in their dispute during Deceptuary’s first rebellion, Lord Kurakku was incensed by Deceptuary’s vandalism of the realms, and made it so that the name “Theigriet Arkellus Eulez Deceptuary” be crafted in the first place as a result; the Lord would then repurpose Terigath’s Hell not just to hold corruption but specifically Deceptuary’s theigrited energy as well. Deceptuary feared Lord Kurakku for this very reason.

    Moving onward, the lesson was a warning to the young Child, who resembles the Lord, that once they were born in Xyphojinami, Deceptuary would do everything in his power to inflict his fear of the Lord upon all that resemble either the Lord or the Child. The lesson goes on to say that some specific groups including in Deceptuary’s hatred will eventually be liberated from this targeted aggression with the help of Jaszmisia and the other Sacred Children.

    As to who exactly these groups that are destined to be liberated from Deceptuary’s aggression, the lesson explains who falls into this focused criteria:

    “It shall be, thus, the goal to mitigate any future corruption on this front. Those, skin of soil, behoove to the innocence of the land and of the realm, have not cast the sin of brethren or of weak-last relinquishment to the kin of such kind, yet take the brunt of the remainder’s wrath of sin. They, of that captured status, shall be liberated in their indulgence of spiritual conquest…”

    Stated above from the recount by Daetos of Hayle Mihe’s words, those of this dark complexion, who are innocent to the land they sit upon, have not cast any sin or pain to their fellow brethren or to others through the same imperial or oppressive means, have not sold their brethren and attempted to strip the dignity of their brethren with such authoritative power, and who are still the targets of Deceptuary’s hatred and fear, will then be liberated from this evil we know as racism and hate and enjoy an indulgence of liberty and freedom from this oppression.

    From this description alone, we can readily draw a few groups of people that fall into this criteria. The story and lineage of Black descendants of the transatlantic slave trade who are now based in the Americas and Caribbean are clear examples, especially those based in North America. We can also draw clear references to natives of many portions of the global south, Australia, and New Zealand. Many indigenous populations found across the global south and other portions of the world could also be under this case. Naturally, this is only what we know as Earth-born humans. Outward in other realms, there are certainly other cases we as Earth-born humans wouldn’t be aware of.

    Regardless, the lesson itself pertains to Deceptuary using racial hatred as a means to spite any mortal that would resemble Lord Kurakku or the Child out of his petulant fear for the Lord’s power over Punishment. Corruption and Deceptuary’s very essence can and shall be captured in Hell, and the Child of Punishment is tasked with bringing this Divine Punishment to theigritism in Xyphojinami.

    —jzX

  • Commentary 38: Xyphokonic Punishment Defined

    Greetings from the Xyphokonic Order and Ordinance. We start our first Commentary of this Zeptimasuer Period on the topic of Divine Punishment—the Kurakkuian attribute of judgement for immoral acts and theigritism. We will go over how Punishment is defined, what the different consequences for immorality and theigritism bring, and the origins of Punishment as an attribute to begin with. Let’s begin.

    Punishment, in Xyphoist Philosophy, is defined as retribution administered on a divine level for immoral acts committed. This, in short, means that Divine Punishment (as the name suggests) is solely the power of the divine beings of the Xyphokonic Order—specifically Lord Kurakku. For this very reason, the Immoral Act of Self-Righteous Punishment exists, whereas anyone outside of the Lords themselves attempting to punish others based of morality shall themselves be punished in return for overstepping this authority on the issue.

    Punishment for sinful actions is determined based off two major categories: Immoral Actions and Theigritism. Going thorough, immoral actions themselves constitute grounds for both Divine Punishment and Cosmic Retribution with both often going hand-in-hand. When talking about immorality, we first should talk about the status of being corrupted, tainted and evil. Mentioned in an earlier Commentary, corruption is the force spawned from Deceptuary that causes all acts of destabilization and immorality. A bastardized form of the original Divergency, corruption prompts beings to become unbalanced themselves and commit immoral acts; therefore, the status of being corrupted is to be inflicted with Deceptuary’s meddlesome force.

    Those who are corrupted and committing sins are considered tainted, and the intentional application of all these statuses together is the state of being evil. Regardless, the willful decision to commits acts of such nature without reflecting and accepting the consequences will result in Punishment. Putting aside the added variable of theigritism for a moment, committing immoral actions, especially pathologically, will result in either Cosmic Retribution of the waves and, upon the end of a form of spiritual existence, being cast immediately into the outer region of Gheisialez to rot away painfully until the sinner ceases to exist. This is the general Punishment for immoral actions not attached to theigritism.

    Great Acts of Theigritism, immoral actions attached directly to that of the Theigriet, warrant a more tailored Punishment. Those theigrits who have committed these actions are themselves infused with the evil of Deceptuary himself—having given the sovereignty of their spirits to Deceptuary and allowing his Will to overtake them—shall be sent to a section of Terigath known simply as Hell. These theigrits, being infused with theigrited corruption, must be sent to Hell, where the dark blue and cold flames of Terigath’s Hell will slowly purge the theigrited energy from the spirit itself. This process, however, is not swift nor painless. Deceptuary’s corruption attaches itself to the Self of beings in a parasitic relationship, and as such, the Azure Flames were created by Lord Kurakku specifically to purge the Self from the Spirit and take the corruption with it. Originally created to lock away corruption before and during Deceptuary’s first rebellion, Lord Kurakku’s Azure Flames now serve to chamber all theigritism within the tombs of Hell.

    Deceptuary’s evil attaches itself to the Self of a being, and it is that Self that is actually imprisoned in Hell. The Self, the embodiment of the person previously, along with the theigrited energy fused to it, will forever be kept in Terigath’s Hell in its own chamber. For the rest of eternity, the corrupted Self will be burned by the Azure Flames and face every imaginable suffering and torture in this eternal sentence—never knowing the pleasure of growing tired or having relief again. The remaining spirituality now purged of Self and corruption is then scattered back into the spectrum as all spiritualities are eventually.

    —jzX

  • Commentary 37: The Rhetorical Lord, the Philosophical Mentor, and the Mindful Child

    Greetings from the Xyphokonic Order and Ordinance. Today we shall wrap up this First Period of Lord Pharuuii by speaking of the Lord themselves, the Pharusian Hayle Zhii, and the Child of Truth Pribyczisia. We will be doing a comparison of these three figures and their various approaches to Knowledge and Truth. Let’s begin.

    We shall start with the Lord of Knowledge himself, Lord Pharuuii, God of Truth, and ruler of the Pharusian Xyphozon. Lord Pharuuii, during the era of the Divine Thrones, took aim at revealing the source of the newly-plagued vandalism of the Spiritual Realms below the thrones. It had become apparent that the Realm of Spiritual Collection was being tampered with, as chaos and destabilization were being sewn throughout—first asking the other deities on the thrones as to who was responsible for this.

    The Lord, a master of rhetoric, proposed the accusatory question to His brethren fully knowing that each deity would easily clear their name of the corruption until the true vandal would be outed by their own Hubris, and while the deities that would soon form the Order easily dismiss the challenge, Deceptuary would come in defense of the degraded realms and out himself as the culprit. We see, among other traits, that the Lord easily played Deceptuary by using rhetorical prowess knowing full-well that Deceptuary couldn’t resist.

    Meanwhile, Hayle Zhii is a figure steeped heavily in the philosophical aspects of the Order. Previously a legendary Shiupsyodon known as “Wise Sage Zhii” that would spend time deciphering Truths among an elite group of other great spirits, Zhii was chosen to be the Divine General for Lord Pharuuii and tasked with countering the deceptions and misinformation that Deceptuary attempted to spread during the rebellion of the Divine Thrones, and Zhii was successful in this venture.

    As Hayle and mentor to the Child, Zhii demonstrated these philosophical skills by teaching the Child of the power and consequence of Knowledge and Truth through the gift of the Old Flame. Explaining in great detail, Zhii remarked the power of the Old Flame, a single flame handed directly into the hands of the Child, and how the flame is an awesome tool and yet a terribly destructive force if mishandled. Representing Knowledge itself, the Old Flame can bring an inferno of ruin if mishandled, and can burn Realmly Truths to ash if abused. In this case, we witness Zhii’s deep commitment to philosophy and rhetorical speech.

    Finally, we are introduced to the Child of Truth, Pribyczisia. While the Lord is highly rhetorical and pointed, and the Mentor is intrinsic and philosophical, the Child watches both the Father and the Mentor and has decided to be a listener, and observer, and a mindful thinker as a result. Pribyczisia truly is the epitome of an attentive student and thinker, always preferring to listen over talking. However, this quiet and reserved personality is not mask Pribyczisia’s perceptive nature and foundational grasp of Truth itself, and that judging and rhetorical trait of the Father is always swiftly and ardently deployed from the Child as well. If the Truths are clear, the judgement from them will not waver, or at least in the eyes of the Child.

    We see here, with the three key figures of the Pharusian Xyphozon, three different directions on the use of Knowledge and Truth, from the mastery of rhetoric from One who already Knows All, to another with a powerful respect for the philosophical pursuit, to the final figure who is apt to listen and judge based on deciphered Knowledge. All of these angles aim to accomplish several tasks: Seek Knowledge, find and accept Truths, and use both of these to make wise decisions in Life and to combat Deceptuary’s lies.

    —phX