XyphokonicOrder.org

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

  • Commentary 34: Xyphoist Philosophy and its fundamental antithesis of Extremism

    Greetings from the Xyphokonic Order and Ordinance. We have entered Lord Pharuuii’s first Period of Augrussé, and this Period we shall cover a wide variety of topics centering around various parts of Xyphoist Philosophy and perhaps even taking time to answer some questions as well. Today we introduce the topic of religious or ideological extremism and why the Xyphoist Philosophy is excellently-crafted by the Order to prevent it.

    As we take a cursory examination of other divergencies in ideology, there are ample examples of extremism existing in various sects, religious movements, cults, and secular or political ideologies. Certainly, in a world with very few absolutes, it is entirely possible for those to abuse the words of Xyphoist Philosophy and use it to conduct extremist actions as well; however, the use of Xyphoist Philosophy to conduct extremist actions is in itself immoral and antithetical to Xyphoist Philosophy itself. In many ways, the most “fundamental” of Xyphoites will be effectively the least extreme of people.

    So how could this be? What parts of the philosophy suggest or point to this deterrence from extremism? We can immediately point to the Immoral Acts laid out by the Lords. The Sin of Proselytizing itself is a key factor in deterring extremism. A core part of extremism is sending or pushing a message that others, according to the extremists, MUST adhere or convert to. Thus, having proselytizing, converting, or preaching immoral cuts off that faucet outright.

    The Sin of Belligerent Force also ties into preventing extremism. The very act of using violence or coercion against the will of another is a key action that extremists will use to spread their message. In nearly every way possible, extremism relies on threats; extremism relies on the fear of retaliation. Without that key power or threat, the message itself is nothing more than very acute noise.

    Adding to this, the Sin of Self-Righteous Punishment works perfectly into the previous information. Punishing others for lack of compliance with the extremist movement is another key part to actually enforcing it. General and often indiscriminate violence is one thing, but specifically taking and punishing any dissenters of the extremist ideology is inseparable from enforcing the movement itself.

    Other such parts of Xyphoist Philosophy help deter extremism as well. The humbling of people through the Sin of Wordly Obsession, the acceptance that Death is eternal and no mortal shall ever escape it, remembering that Love is the Initial Will, or that Fear will corrupt if not maintained, all lead to pushing away extremism within the philosophy itself. In every way possible, using the Xyphoist Philosophy to conduct extremism, even in cases of Kurathmas, is antithetical to the philosophy itself; Kurathmas is a defensive echelon, only to be declared if a powerful entity is attempting to eradicate Xyphoites specifically.

    It goes without saying that any person or persons who attempt to use the Xyphoist Philosophy, the Order or Ordinance, or any other reference or power of Xyphokonic origin to conduct extremist or clearly immoral/theigrited actions will be outright removed from the Ordinance, condemned by the Ordinance, and not considered Xyphoist in any respect. At the very core, extremism destabilized the equilibrium, and the entire purpose of the Ordinance is to maintain the equilibrium from corruption. Extremism is the manifestation of corruption in virtually every regard.

    -phX

  • Commentary 33: The Lord’s Solemnity, the Caretaker’s Regulation, and the Child’s Enigma

    Greetings from the Xyphokonic Order and Ordinance. Today is the last Sacred Day of this cycle’s Juliar Period, and so we will round up our Period-long discussion around the topic of Death and the Vuetenexian Xyphozon by talking about some key figures within it—namely the Sacred Child, the Hayle, and the Lord. Among these three key figures, the difference among them and how they generally conduct themselves paints an interesting dynamic among the highest ranks of the Vuetenexian Xyphozon. Let us begin.

    With our greatest respects, we shall talk about the Lord of Death first. Lord Vuetenexzyei, as the Lord of this Xyphozon and thus the pure embodiment of Death itself, reflects the raw nature of Death as a Divine Attribute. When stripping Death and Spiritual Ends down to its raw nature, both attributes are simply the ceasing or eternal end of an existing entity or concept; Death is the end of Life. Spiritual Endings are, at their root, immediate, cold, unquestioned, and eternal. One may try their best to avoid such a destined reality, but in the end there shall be an end. In this perspective, we see Lord Vuetenexzyei as the true embodiment of this solemn and cold ending.

    This description of the Lord is backed up by the Caretaker, Hayle Kizu. In his recount of the Faces of Death, Kizu would remark on how the Lord was adamant on this very procedural and solemn description of Death; Death itself is cold, absolute, and eternal. In terms of Hayle Kizu himself, he found himself as the perfect intermediate between the solemn Lord of Spiritual Ends and the enigmatic Child of Death. Kizu, as the eldest of the Hayles and of all Spirits prior to Sacred Ascension, found most of his purpose in keeping the ancient traditions of spiritual regulation and order in place—which was a natural part of Kizu’s highly principled and orderly personality. Prior to Deceptuary’s first rebellion, Kizu and his legions spent their time keeping track of the rapidly perishing Spirits from Deceptuary’s corruption, and Kizu believed this action would be necessary to keep regulatory order among the Spirits. In all respects, Kizu is a figure focused on keeping regulatory spiritual order, and as such could not find himself in a better position than as Lord Vuetenexzyei’s Archangel and the Hayle to the Child of Death.

    Speaking of the Child, we move onto the enigmatic nature of the Child. Xyzukizusia, Child of Death, is described by Hayle Kizu as a Child of enigmatic nature. Xyzukizusia, in the recount of the Sacred Lesson “Faces of Death,” has been described as an incredibly insightful and forward-thinking individual with a proclivity for mischief. Xyzukizusia has been described as being charming, guile, pragmatic, and often unpredictable while having an incredible knack for scheming and plotting. In the Faces of Death, Xyzukizusia draws the conclusion that Death as a mortal reality would come in the form most fitting for each moral being—that Death could be playful yet swiftly enacted, that Death can be brutal to those that have brutalized, that it can be uncaring and cold as is the raw Nature, and that Death can be a companion to those that accept and do not fear the eternal reality of it. As Hayle Kizu noted, Xyzukizusia’s perspective on Death was a stark contract to the Lord’s solemn and procedural presence, and that the two figures would not be any different in outward demeanor. However, in the end, the Child of Death, at the bones, will still embody the absolute, solemn, and eternal reality that Death shall end mortality, and regardless of the enigmatic and charming nature of the Child, the Child represents Death incarnate and shall usher in its eternal reality when the end times of all come.

    —crX

  • Commentary 32: The Darkness of Death

    Greetings from the Xyphokonic Order and Ordinance. Today we join again to discuss the concept of darkness and its association with Death. As my colleague Ery spoke last Period of Light and its association to Life, we too will explore Darkness and its ties to Death. Let’s begin.

    Darkness is an Element that opposes Light; it is cast from the absence of Light. Light is understood be a force of creation of newness, while Darkness is a force that envelops all in a veil from the presence of Light. Examining the Initial Flash of Light, we see that the 10 deities cast shadows from the Light, and from those shadows came all that shall be set to exist and eventually expire. Here we find a type of Darkness known as Shadow—Darkness cast from an entity bathed in Light. In this Shadow, all are subject to Spiritual Ends by the nature of the Shadow’s dependence on the Light and on the focal entity; all shall face an eventual spiritual end in this elongated shadow.

    We can observe the nothingness of nonexistence, of the pre-existence before the Initial Flash, and of the near non-existence of Gheisialez and once again witness Darkness; this Darkness is called a Void, or Darkness from the lack of Light or spiritual distance from the focal point of Light. In this Darkness of the Void, all things cease to exist as they fade into the Darkness—yet another circumstance that leads to spiritual ends.

    We can remark on the spirits made of Pure Darkness, the Dauharouki. These spirits are cast in pockets of Pure Darkness, a type of Darkness that is so heavily concentrated that Light cannot pierce into it, and yet within this Pure Darkness there is still existence subject to spiritual ends. Here we find that this Pure Darkness actually works in the reverse of how Light and Dark seem to react. The Pure Darkness of Dauharouki is wrapped around a Spiritual Core—the focal point or Heart. In this case, the Light exists within the Darkness, and the Darkness envelopes around it and conceals the Light’s presence, ending its ability to shine externally.

    Working off of that concept, we see Dark Aura of the Heart itself, which is aura that regulates the internal workings on the Attachments. Dark Aura is focused on internal actions—yet again concealed and kept existentially obliviated from those not privy to the inner workings of others. Here we witness Darkness at work again as it conceals Light.

    In all of these cases, we witness Darkness serve the purpose of expiring the Light or keeping it from being an absolute force without challenge. This is how the relationship between Spiritual Beginnings and Spiritual Ends work—how Life and Death work. The Light, a force of creation, is expired, retired, concealed, or ceased by the Darkness; in that same reality, the Darkness can be lit by new Light, and so the cycle continues to and fro. It’s this cycle of Light and Dark that keeps our existence and the Spectrum flowing and stable; these forces of Light and Dark, Beginnings and Ends, and Life and Death, keep the Cosmic Flow in motion.

    —crX