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  • Commentary 15: Worldly Possession of Scripture, symbols, and the definitions of Sacred Lands and Desecration

    Greetings from the Xyphokonic Order and Ordinance. With the official publishing of the Xyphokron, and of course, the writing of the Commentary on Xyphoist Philosophy, we are living through the rebuilding of scripture in real time—scripture based on Commentary of eras passed and realms separated. The writing in this scripture originally passed down orally and kept locked away in Realmly Truth awaiting its door to be unlocked through lesson. In time, on our planet and perspective, a collection of commentary will be assembled into one—more books from the philosophers of our time in the high levels of the Ordinances.

    When compared to the scripture of other divergent philosophies, the foundation of establishment is in similar fashion of humankind making observations and demanding divine conclusions from their own words. In that light, the foundation of this Commentary is the same. However, per the nature of Xyphoist Philosophy, key differences begin to show between other forms of thought unrelated to the Order and the Order’s Commentary. Simply put, those of the Order and Ordinances recognize that these words written within the scripture, authored by those not of divinity and by the followers of the Ordinances and Order, are not Sacred, coveted, or necessarily cherished in regard to being considered part of the Sacred Land simply by themselves.

    This commentary, specifically, is written by other humans making observations of the world and realm around us using Xyphoist understanding of it—picking apart and analyzing various circumstances and rooting out the reasons, if any, for them. Perhaps an incident of clear or clandestine meddling from Deceptuary, perhaps something is of Natural Development, a revelation about life through other pursuits; the options are endless. However, the constant truth that these revelations captured in written form from the followers of the Ordinance are important, intriguing, but not Sacred.

    This includes the Xyphokron itself to an extent. The Xyphokron—consisting of one part written on the recount of the ongoing war between the Nine Lords of the Xyphokonic Order and Deceptuary by Daetos, and the remaining parts written as manuals and books elaborating of the initial recount of Daetos while be bolstered by advanced Realmly Knowledge from the Arch Hayles Grandurate—is a scripture that gives the root Truths and Knowledge of the Xyphokonic Order and its Philosophy. The delivery of this information had not come from revelation as the newfound Grandurates are Daetos Idols encoded with the Prophecy from long ago at the height of Deceptuary’s infiltration of Earth. In those despairing times, the remaining Xyphoites, already not holding obsessive worldly possession of symbol per the nature of the Philosophy, were given the Prophecy from the Hayles. Following, they were instructed to destroy any remaining symbols of Xyphoist origin as not to let it fall into the hands of Deceptuary’s forces and then corrupted, tainted, and maligned. The remaining Xyphoites then committed ritual suicide to ensure their reincarnation as Daetos Idols at the most crucial time of Deceptuary’s infiltration and aid in his inevitable defeat.

    By acknowledging that timeline, the foundations of Xyphoist Philosophy were already well-established long before the infiltration of Deceptuary’s corruption and the ritual suicide of the Prophecy recipients. In every sense, the Sacred Message of Xyphoist Philosophy is encoded in all devote followers—all Zeigadii Xyphoites—belonging to the Order. Any written scripture or texts are simply that Sacred Message put into physical form—a means of encoding Realmly Truth in a form readily accepted but also freely ignored if wanton. In that sense, the Xyphokron is immaterial—existing as a Realmly Truth unbothered by the need for physical form—but properly kept for those who wish to discover this Realmly Knowledge on their own accord.

    In other divergent beliefs, the action of destroying or damaging a holy text with malevolent intent would be an act of war, and offense to the believers, and an insult to whatever contrived divinity they picked for themselves. Xyphoists would look at this concept with a queer eye as a worldly obsession and possession of texts written by humankind claiming to be the knowledge of divinity. Regardless of the claims of divine origin, no one entity other than the divine themselves would or could rightfully claim such absurd power. Some divergent beliefs attempt to rectify this error by claiming the words came from beings of divinity spawned on Earth’s soil, yet this falls to fundamental error in itself: there is no definitive proof to such a claim of divinity nor has there been any such consequence for disregard to such claims that have fallen outside the reach or reign of humankind itself. In this reflection, a Xyphoist recognizes and accepts that, much alike the divergent beliefs, that a Xyphoist can claim words from beyond our human reach but not yet enforce those claims and subject them upon all of creation.

    The liberties guaranteed by the Lords’ Will are the source of this conflict. The Lords of the Xyphokonic Order, in their creation of Naturalism, fully intended for natural divergence to take place. And in order for Natural Development and Free Will to function as attributes, the Lords gave the liberty of the Spirit and Soul to act in that freedom of belief and action. Xyphoist Philosophy does not attempt to subject said Philosophy on all, and none are expected or to be forced to follow it with the threat of divine or human-centered punishment. Combining that Philosophy with the lack of concern for holding symbol or scripture as Sacred, would mean that Xyphoists are not to think of the Xyphokron or any other scripture as holy or of a nature where destruction of a physical copy would mean an act of sin or of war in itself. The Xyphokron is an explanation of what is already known and existent; burning a copy of it is not an offense on its own.

    That is one of many key differences between Xyphoist Philosophy and other divergent beliefs. Symbols and scriptures can never be truly “desecrated.” A person of opposition can burn a Xyphokron, malign and mock the imagery of the Lords, and other such petulant acts—very much in line with the petulance of the failed deity that most likely precedes it—and it would garnish nothing more than a disinterested scoff from the Xyphoists or the Ordinance, and practically ignored by the Order entirely. The stark difference in the perspective of worldly possession of symbol and texts marks the Xyphoist Philosophy as a stand-alone entity. There is no offense to these petulant acts, only silly disregard.

    The attacking of the Sacred Lands, however, is a much different case. Sacred Lands, defined as any such designated area under the control of the Order for which Xyphoists can take Sanctuary and partake in Xyphoist practice, can be attacked in certain ways that would warrant a great offense and bring about a need for defense. These attacks fall in the line of spiritual, institutional, or physical acts against the Order and Ordinance. In short recount, spiritual war directly with the Order and Ordinance is already in effect between the Lords and Deceptuary, and any lower extension to that would also qualify. Institutional attacks, or using the power of an institutional or governmental entity for which Xyphoists existence under to undermine or outright deny or attack the rights thereof also qualifies. A government passing a law stating Xyphoists may not freely exist within their reign, that any practice shall to be prohibited, and the use of the institution of government to outright oppress Xyphoists is an affront to the Order and Ordinance is an attack on Sacred Lands. And finally, outright physical attack of any part of the Sacred Land is an immediate and clear affront. The destruction of Houses, the violence or killing of Xyphoists, and all other forms of aggressive oppression and purging are all cases of direct affronts to the Order and Ordinance where the philosophy of martial pacifism would take its place.

    —phX, kyX, crX, jzX

  • Commentary 14: The Purpose and Pursuit of Realmly Knowledge

    Greetings from the Xyphokonic Order and Ordinance. We once again use this period’s Commentary to discuss topics relating more closely to philosophical concepts and aspects relating to Realmly Truths. As such, today’s topic will be on the purpose and pursuit of said Truth and Knowledge itself. Let us begin.

    Tying into the innate flaw of humanity and its exhaustive battle with the reality of fear comes the encounter with Realmly Truth. Encoded within every core—within every being of existence—is Realmly Knowledge. Such knowledge holds the key to unlocking such shackles of unhinged misery from self-imposed prisons and chambers of delusion. As we, frail as we are, grasp for any sense of permanence in our beings, we shroud our conscious with walls meant to shield us from the anguish that may come from Truth. As with the motivations of fear and how they may serve to corrupt, the escapism of mortals—Humans in particular—from facing the realities accompanied with Realmly Truth is innate. Acted upon by the initial flaw, fear of Truth is a symptom of self-centered action.

    In the pursuit for spiritual equilibrium, the reality of Truth is inevitable. Realmly Knowledge is unlocked and deciphered throughout the lives of all mortals. Often, these truths are unlocked unintentionally and bring upon what is experienced as anguish as a reaction. The walls and chambers—prisons as they function—that Humans erect in defense crumble to new revelations brought by accidental but inevitable truths. All too often, those that seek to indulge in overt sense of self will be hardest hurt by these truths whilst others who walk paths to seeking realmly knowledge will accept these truths with wanton horror yet solemn understanding.

    A world blinded by the self-imposed prisons will succumb to great corruption, and desired by nefarious entities who too bathe in fear and corruption. Societies fall, lives rot, relationships wither, acts of pure hatred and selfishness take regular form, and eventually, total chaos and destruction will be the fate of such worlds lost to existential ignorance. In that vacuum of stability, prophets of falsehood and corruption will rise to take hold of the lost masses and lead them to their own demise. A world left untouched by truth is a world left to rot.

    For these reasons, the path to pursuing the truths of ourselves is crucial. These truths act as measured ways to stabilize ourselves and ground our own ambitions. We acknowledge our existence and the reality of the fragility of our existence. We seek to use fear as a tool to unlock these truths rather than let such fear shackle us in ignorant misery. We seek to help others unlock their truths rather than cast them to disappear in dark seas of blindness. The pursuit of knowledge is key to growing and understanding our own existence.

    The desire of Realmly Truth as a means of overt corrupt purpose, however, is a line not to be abused. Realmly Truth is an attribute not meant to be used as a means to spreading further corruption, and any such attempts will see that said powerful truths be rebounded on the actor—inevitably destroying them for their own hubris. As the innate flaw is, Realmly Truth is tied to the Tale of the Old Flame. Held in the hands of the Lord of Truth, the flame passed to the youth. This flame, a tool for creation, for warmth, for protection, for light, is also a tool of destruction and of hurt. The Old Flame, passed to the youth, is to be used to provide heat and to cook food. Mishandled, the Old Flame takes to the shelter and burns it, takes to the flesh and scorches it, and takes the life and ends it. This, the Flame once held in the hands of the Lord of Truth, given to the youth, has destroyed when left unmanaged and used for foul play. The tool of the Old Flame, used as a toy, would then cause hurt and irreversible damage. In much the same way as the Old Flame, the Truth in the hands of the ignorant or the corrupt, the unfocused or immature, will burn all those that oppose the whims of Truth and its lessons.

    At this reality, we ask how we are to respond to this Realmly Truth to not fall into the mistake of using such truths for evil? How would we, when confronted with or after obtaining access to new knowledge, prevent ourselves from using such knowledge for destruction and evil? The ultimate purpose of knowledge is to better understand our own existence and to gain the insight to force away corruption through practice of release the greed of self-centered goals. In absolving oneself from the desire to coddle their sense of self, a being will see the suffering of the world and why such suffering would pose a threat to the equilibrium. This insight opens the eyes to how better we can apply our knowledge of the worlds to stabilize the equilibrium. The key to avoiding misuse or abuse of Truth is to cast away sense of Self when envisioning how such Truth is to be used once learned. Realmly Truth, encoded in all of us, is a tool for maintaining the equilibrium and preventing corruption upon ourselves and should be used as such.

    —phX

  • Commentary 13: Moral Narcissism, Moral Purity, Self-Righteousness, Messiah Complexes

    Greetings from the Xyphokonic Order and Ordinance. We have entered the Xyphojinamic Period of Mauris and have shifted from topics regarding the Self, Love, the Core, and Personality to Xyphoist Philosophy and doctrine. The Commentary written during this period shall range from various philosophical concepts and views from the Xyphoist perspective. Today, the selected coalition will be discussing the very timely topic of overzealous morality; this concept will include narcissism, moral purity, self-righteousness, and god or messiah complexes. Let us begin.

    Morality is a complex topic, especially when considering the plethora of religious philosophies or ideologies exist. Religious philosophies usually establish moral codes to base these actions on, while those of secular nature will establish moral or ethical codes based off of real-world experiences, goals of said ideologies, or perhaps out of a fear of outside outcomes. In the case of the Xyphokonic Order, our codes were established by the Lords of the Order itself immediately after Deceptuary’s first rebellion—aptly to establish order. We, as Xyphoites and Xyphodes, follow these codes because we support the Order, its goals, our devotion to the Lords, and to serve our own personal ambitions which line up with those goals. So, it is logical to assume that a Xyphoite would believe the moral codes of the Order; we act on that code in our personal actions and our collective action in the Ordinance.

    But do we, as a collective or individually, act on these for others? In short, silently, so long as it isn’t done out of a sense of moral superiority and out of preventing sufferings when applicable. A Xyphoite may stand up for someone who is being attacked by a theigrited assault, not because they see themselves as a moral savior, but because the assault is an act of uncalled evil and our code dictates that we should help prevent the suffering; we, of course, would not mention that our actions are of Xyphoist origin.

    At the same time, while we may be personally disgusted in the assailant’s theigrited attack, we are not going to indulge in our own hubris or moral judgement. Luckily, at least in our current location, secular laws will generally cover the consequences for any such assault, although not always.

    But then it comes to the point where people take their moral code, however they come to it, and anoint themselves to a status beyond that of everyone else. Not only will they place themselves on a moral pedestal, they will absolve themselves of all consequence or accountability, cast judgement, and will justify all their actions or lack of based on the self-concocted idea that they are morally better than others.

    This moral overzealousness is immoral under Xyphoist Philosophy, and covers three of the seven main Acts of Immorality while accounting for the catalyst of Hubris.

    Starting at the root, Hubris is innately the greatest shortcoming of most beings but particularly true of Humanity. We are a grouping of mortals who are respectively not the center of all attention. Xyphoites recognize that Humans are significantly less spiritually powerful than Shianikis, and that we are accepting of this reality. It is not that we are weak or incapable, but our spirituality is simply not the same as other types of mortals. The cancerous obsession with human-centric focus—that being that we Humans are the sole or main focus of all of existence, that we are special or “chosen,” or that we should be anointed as the focus of all cause—is one of the leading causes of Hubris among Humans. Humility is a key factor in being a Xyphoite; we don’t place our existence on a pedestal or demand that others revere us as humans.

    We accept that Hubris is innately built into our being; we are tasked with keeping it in check less we suffer the consequences of our overzealous action.

    This is where the critical problem of moral narcissism comes in. People of all creeds will create this perfect pedestal, this moral superiority complex, and cause havoc and ruin to all those around them and themselves in the process. The most obvious examples are usually religious in nature; religious sects will push their philosophy onto to others, often times with legal or violent force, and cause wars or conflicts that are directly related to religious fighting or heavily fueled by it.

    But secular ideologies and groups are not immune. This is very common among political factions and groups, militant groups, other forms of social philosophies and the like. People will group together into camps, surround themselves with likeminded people, reinforce their moral narcissism among each other, and then disseminate out to enact their moral judgement to others. This is proselytizing, a sin in Xyphoist Philosophy.

    While it’s never not taken place, we live in an era where information can be spread so fast that we witness moral narcissism ad nauseum; technological advances, the internet, social media, broadcast media, all move moral narcissism so fast it becomes overwhelming. This oversaturation sends people down paths of madness, swirling in their own ideology with no check to the madness. People will be goaded to do or say things they may even consider unethical in separation in the name of this moral narcissism. They may FEEL they are doing a good or moral action, but often it turns out they are actually acting on self-righteousness to bolster their own internal wants.

    So then, why would this be against Xyphoist Philosophy? And why should we, as Xyphoists, ensure we do not fall to this same Hubris. How can we prevent ourselves from slipping into the same madness?

    First, these actions go against the Sins of Worldly Self-Obsession, Sin of Self-Righteous Punishment, or Sin of Proselytizing. Often, it is all three simultaneously. In order to fall into a state of moral narcissism, usually referred to as a god-complex or a messiah-complex, one would have to be obsessed in the validity of themselves enough to anoint themselves and their actions as morally superior to others. Just the audacity to push judgement openly onto someone else is narcissistic in nature. It is one circumstance to, in private, voice judgements or discontent with others’ moral choices, but to take those private moral judgements and openly cast them upon the public as though you were handpicked from a higher authority to act as an emissary or believe you are the divinity yourself is an act of incredible self-obsession.

    It’s clear by now for our readers and Xyphoites that proselytizing is a grave sin. Self-righteous action comes with the territory of preaching and proselytizing to others; the key factor is that these moral judgements are not being kept private and very much are being forced without consent to others.

    The Sin of Belligerent Force can apply if this proselytizing is done through belligerent force, naturally. And that would then immediately slide into the final Sin of Self-Righteous Punishment—the act of punishing someone using a moral judgement based of their status or actions, especially through institutional force, violence, intimidation, or threatening actions.

    In every sense, moral narcissism or moral superiority is antithetical to Xyphoist Philosophy; one cannot be a Xyphoite and conduct themselves this way for it blatantly commits a myriad of clearly laid-out sins. The Lords were very explicit on these immoral acts. While much of our actions are liberated, the Lords stated that in order to be part of this Order, one should avoid these specific actions, and that each action will cause a spiritual rot that will cast one to Gheisialez as a result. The actions are themselves toxic to the Self and will rot a being from the inside out.

    Of course, we as Xyphoites speak freely of our moral codes here in spaces considered Sacred Grounds, but this moral discussion sticks within our walls to our own, not to be pushed or brought to outside these spaces unless explicated wanted or desired or asked for.

    Hubris is a hell to combat in our Human status, and it’s very easy to fall into feeling superior or wanting to cast overzealous judgement, but we as Xyphoites have a duty to refrain from those darkest and most toxic of impulses, as such actions are antithetical to our own philosophy in nearly every way possible.

    —phX, jzX, kyX, crX