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  • Commentary 17: The Dangers of Misused Knowledge

    Greetings from the Xyphokonic Order and Ordinance. Welcome to the last entry for the Period of Mauris, where we have focused on Commentary centering around Knowledge, scripture, and general philosophy. We will round out this period with discussing the dangers and negatives of misusing Knowledge in various ways and how to avoid doing so. Let us begin.

    The most common way of misusing Knowledge is failing to understand Knowledge to begin with. We, as mortal humans, will acquire Knowledge during our time alive. However, simply receiving Knowledge doesn’t necessarily mean one understands such information. Humans, in particular, are prone to misunderstanding Realmly Truths due, in part, to our affinity for falling to corruption. A person may receive new Knowledge, but due a lack of critical thinking, patience, arrogance, or simply sheer ignorance, the lesson provided with such Knowledge will be partially or entirely misunderstood. Naturally, an ignorant interpretation of a Realmly Truth will result in an ignorant action based from such Knowledge.

    Critical and Comprehensive thinking helps alleviate such circumstances. Once new Knowledge is received, examining such new information from all angles, thinking of why such Knowledge was bestowed or learned, and how should Knowledge would can be used to Maintain the Equilibrium.

    Knowledge obtained or sought from Hubris-ridden goals will often be tainted or be subject to misuse. A person seeking Knowledge to fulfil a corrupted goal, seeking Knowledge from a spiteful or obsessive desire, or seeking knowledge to stave off a fear that has consumed them, will often use such knowledge negatively. In all of these cases, Hubris blinds the pursuit of Knowledge and blocks people from thinking critically or rationally about such Knowledge in lieu of desperately seeking the information itself.

    Naturally, this is avoided by questioning all pursuits of Knowledge by looking within—asking oneself why they are seeking this information in the first place. Are you trying to solve a problem in your life, seeking answers to a confusing and troubled situation, or are you seeking this information to conduct future actions out of spite, anger, fear, or desperation; the latter case would need self-reflection and a readjustment of goals, less they fall to Hubris-ridden pursuits.

    Finally, there are those cases where one would very much seek Realmly Truths with the clear intention of causing harm. In these cases, there is no ambiguity as to the reason for and future use of such Knowledge. People who intend to conduct nefarious actions will long-since cast away their concerns for others or the Equilibrium, seek out Knowledge, and use any Knowledge received to intentionally cause harm to others. The actions that follow will almost certainly be immoral in nature, and will be covered under the Divine Punishment if carried out, but the pursuit itself is corrupted as well.

    These circumstances are avoided by preventing oneself from falling into corruption to begin with. In this case, Hubris isn’t necessarily a cause more so than corruption is. The management of our Self—of our Spiritual Psyche and our Core—to prevent such paths of destruction is key to preventing the willful abuse of Knowledge for nefarious means.

    —phX, jzX

  • Commentary 16: Human Corruption, Innate Flaw, and Motivation of Fear.

    Greetings from the Xyphokonic Order and Ordinance. This week, we will dive into the philosophy behind the innate flaws of Humanity, corruption, and how it all relates to the motivation of fear. No need to waste any further time, let us begin.

    The mortal form, cast in the shell of human flesh, is an existence—a haphazard yet necessary creation—based in and around the idea of imperfection. The idea of perfection is, in itself, something so unfound to the eyes of mortality that it is chased and obsessed with. The Human itself, obsessing with a status above itself, with an idea that those outside the gate would not bother to entertain, casts all that is sacred to obtain this idea of perfection. All those of the divine, who see this concept as something unneeded and divisive, then would bestow upon that of humanity the attribute of imperfection. A knowledge about that in which we see foretells of the pursuit in which such a idea would obtained. The idea would spell the end of flow, of equilibrium, of balance, and of evolution. The idea would lead to the destruction of the idea of existence and what purpose it does fit. Yet, the human wants and wishes for perfection in such an imperfect form.

    The innate flaw, the corrupt nature brought upon from the dark and light from beyond our grasp, was a key in the cog. Humans, mortals of imperfect status, labelled as such for the needed reason, would then always let on to this flawed status—to this mistake made countless times. The Human will make the choice least suitable to maintain the equilibrium before once gaining the sight, and seeing without vision will they, the Humans, understand the power of the mistake.

    The sense of Self, the purpose of existence, the motivation of fear, and the replication of the innate flaw and mistake are all tied to the same root, and the root is sprouted from the existence of mortal Humans. A faulty seed, begetting corruption, immorality, tainted energy, and theigritism. A vessel that absorbs such evils and radiates those evils as acts of natural course. The Human is flawed, the Human shall make mistakes as course of nature, the Human will deny those mistakes or its status as imperfect, and the Human will grasp desperately at the idea of perfection to escape its fate.

    What do those that cast away sense of Self and gain sight at the world’s horrors see? Why were we able to see this? The nature of Truth, the lies we shroud ourselves in to seek a false peace. The Human will go down the path of chaos to obtain a bleak stagnation of perfectionism. The Human will be powered by their motivation of fears but will be reluctant to accept the fears and partner with those fears. The Human will desert their fellow mortal forms, they will take with no recourse, and they will be doomed to destroy themselves all to pursue perfection. A fear of irrelevance—one failure attributed to theigritism and immorality—an evil carried in the code and the binding of Humanity.

    All tied to Self, existence, and the purpose for those two. The Human is innate, the Human is vulnerable, the Human possesses the Will to reject but not the knowledge of why or how. Most obviously, the Human will live in a state of denial—the result to said rejection. The Human will reject the status of imperfection and of its own nature to create a prison of perfection. The Human will convince itself that all outside the prison is otherworldly—that it is not of Human nature and is created by a dark force to test them. The Human may fail to see the corruption of their own prison, and the Human will collapse in utter shock when the nature reveals itself. In a world created by the prison, the Human will see fire and believe it was a tool created to warm and see the same fire used to destroy and claim it is inhuman; the prison is corrupted. The Human will live in temporary peace whilst comforting themselves with worldly pleasure and then deny the pleasure to those unlike them before being appalled by the nature of the less fortunate; the prison is corrupt. The Human will hurt and cheer and be hurt and howl; the prison is corrupt.

    The creation is innate, the flaw is absolute, the rally of perfection is expected, but the Truth of the nature is horrific to those who coddle sense of Self—to those who have not lost it through the Human Truth or through discarding by chance. The corruption lays waste to the prison as the gates crumble and release the truth. Then, in the moment of freedom, will Humanity’s innate flaw become tangible.

    —phX, kyX, jzX

  • 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