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  • 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

  • Question: What does the New Year mean to Xyphoites?

    Greetings from the Xyphokonic Order and Ordinance, and welcome to the first Sacred Post of the 2nd Period in which Lord Carnyie watches over in Xyphojinami, Januarius. If you haven’t noticed yet, these periods that the Lords take turns watching over have nearly parallel roots to the months we on Earth use to mark the standard calendar. However, as mentioned in the Xyphokron Summary, Mortal Xyphoites follow our own calendar, which starts and ends differently than the standard Earthian calendar. Today, we’ll explain the why and how of this difference and answer whether or not a Xyphoite should observe the standard Calendar or celebrate New Year’s.

    The Xyphojinamic Xyphokonic Calendar, which you can see in this earlier post,  is a selection of 12 periods in which the Nine Lords of the Xyphokonic Order watch over in an annual cycle. All mortals who are born under their respective period will have their spirituality descend from the Xyphozon that watches over their Birth; along with that, all Mortals will have a respective Consenting Spirituality which 1 of the remaining 8 Xyphozons and is often discovered later on in life through exploring one’s own personality.

    As mentioned, there are 12 periods of watching, with each Lord overseeing at least 1 of the 12 periods. In Xyphojinami, however, 3 of the Xyphozons also get a second period of watching based of the core importance those Xyphozons have over the Mortal Existence. In the case of Mortal Life, the three most prominent Xyphozons that pertain to Life are the Vuetenexian, Carneiyean, and Pharusian Xyphozons as Death, Worship, and the pursuit of Realmly Truths are what Mortal Xyphoites are subject the greatest too and should spend the most time working on. Likewise, there’s a reflected calendar in Xykopsysomi—aptly named the Xykopsysomic Xyphokonic Calendar—but that is a discussion for another post.

    So, why are the periods in the Xyphojinamic Calendar so similar to the names of the months? As with much of realmly knowledge that we often subconsciously accept, all information has stemmed from and is tied to the spiritual resonance of the Xyphokonic Order. Because we exist within the Spectrum created by the Xyphokonic Order, elements of the purest form of Knowledge—that being Realmly Truth—is dispersed vastly within the Mortal Psyche, and so it was destined that Earthian Mortals would craft a calendar and decide upon the various names of these months that also coincide with the Periods of Watching which are Realmly and extend beyond just Earth.

    In actuality, the exact timespan in which each Period of Watching lasts is actually longer than the standard month. In all, each Period of Watching is equal in time and roughly comes out to about 33 Earth Days per Period. However, having to keep track of exact alignments of the Periods becomes a tedious task, and  so the Ordinance has largely hinged upon the malleability of the Philosophy and have aligned the rough changing of Periods with Earthian Months; this would obviously differ in other planets or realms within Xyphojinami, which may have their own calendars that coincide with the Xyphojinamic Calendar, or perhaps they flat-out follow the Xyphojinamic Calendar itself. Either way, as you may have noticed, we inaugurate the changing of Periods in our Sacred Day posts and not necessarily on the first day of the exact start of the Period, which may or may not land on the first of the month. Often times, we’re well aware in the background that the Period has started either before or after the start of a month and simply recognize the changing Period on our weekly posts instead.

    It’s not a major issue, and certainly not something we’re going to devote a huge amount of time to, but it was an interesting and timely question proposed that we decided to address. As to whether Xyphoites should or can recognize, use, or celebrate the Earthian Calendar or the New Year, the answer is obvious. Yes, of course. There’s no reason why not. Mortals on Earth have relative time, which is measured by rotations around the Sun, so using the standardized system of measurement for that specific circumstance is perfectly fine, as is celebrating New Year’s Eve/Day. As it should be quite apparent now, Xyphoites can use both calendars simultaneously, one for relative time and another for spiritual indulgence.

    —AHG, et. all