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  • 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

  • Question: Do Xyphoites have opinions on other religions?

    Greetings from the Xyphokonic Order and Odinance. Welcome back, today we’re exploring an interesting question proposed to us recently about the general opinions or perspective Xyphoites may have towards other religions. We include in this discussion theigrited philosophies as well as other divergence philosophies unrelated to Deceptuary. As this is more a question proposed and a more informal discussion working on the basis of nuance and varied perspective, this isn’t necessarily an official Commentary more than it is an intriguing discussion. Let’s explore this question.

    Right from the start, we can give a very Xyphoist answer to this question by saying “no, not really” to the question of whether Xyphoites or the Ordinance and Order have a specific or unified opinion on other religions. Much like so many other topics, Xyphoites tend to keep our faith to ourselves as not to proselytize, and often see most issues with the perspective that our Free Will and spiritual liberties lead us to “mind our own business” and refrain from partaking in others’ ordeals. These core concepts often inform the larger perspective on the existence of other religions, which are allowed to exist and practice free from persecution from the Order and Ordinance or any other religion.

    This Free Will allows all beings to form their own personal opinions on other philosophies, but to remain consistent with Xyphoist Philosophy, we as Xyphoites will mostly keep those opinions personal and intimate to ourselves and very close peers, or at least not associate our Xyphoist connections to those opinions and remark on other religions independent of our own faith. Naturally, any opinion on other religions inconsistent with the core concepts of Xyphoist Philosophy or flat out be violations of Xyphoist Philosophy will not be condoned or ordained by the Order or Ordinance; we have these spiritual liberties and immoral acts for a reason.

    Speaking more directly on various religions, Xyphoites, being consistent with our philosophy, will view all religions outside of Xyphoism as “divergent.” However, it’s important to understand how divergency is defined under Xyphoist Philosophy. While it may seem the term is used negatively, that is far from the case. In fact, had Deceptuary not betrayed the other deities on the Divine Throne, one of his attributes would’ve remained Divergency and, as such, is built into reality itself and acts through our Spectrum now via a tag-team a cooperation of the Kyaius and Nakndsian Xyphozons as Deceptuary is clearly not acting in divine fashion any longer. Divergency isn’t negative, it is part of the Lords’ Will to let all of creation act upon our own Wills and guaranteed by the spiritual liberties we have; without this divergency, facilitated by Natural Flow and Free Will, stagnation would take place.

    With most divergent philosophies, no such obvious or direct opinion is levied. Philosophies stemming from Deceptuary—aptly identified as theigrited philosophies—may draw a stronger opinion from some Xyphoites. Simply put, Xyphoites may generally consider theigrited Philosophies as agents of Deceptuary’s corruption and plan to destabilize the Spectrum. We, as Xyphoites, are more likely to be critical of those particular philosophies, for much of their core ideals are antithetical to Maintaining the Equilibrium and may rely on our definition of immorality to function. Speaking on example, the condemnation of homosexuality found in nearly every theigrited philosophy is entirely antithetical to Xyphoist Philosophy and is a harmful and destabilizing concept that would certainly draw criticism among Xyphoist circles. This is one of many examples that may solicit stronger opinions in regards to theigrited philosophies from Xyphoites.

    Outside of that, there will certainly be common disagreements with various concepts found in all spiritual philosophies that could bring out contrasting opinions, but such disagreements are menial and unlikely to cause any major disruption between Xyphoites and other non-Xyphoites. As mentioned before, we keep our discussion to ourselves and within our own Sacred Grounds as a core tenant of our philosophy, so you won’t be seeing a Xyphoite getting into a public or open debate with a non-Xyphoite over various concepts of morality or theism; this is also true of our interactions with those who are agnostic or atheist. There is no interest in getting into debates over who is right or not as we fundamentally believe everyone is free to believe or not believe in whatever they choose, and that trying to figure out who is truly “right” defeats the chance of all of us to do good for each other as beings of existence. Arguments don’t help end worldly suffering, but working to help others, whoever they may be, does.

    So to conclude this discussion, it’s fair to say Xyphoites, by large, won’t be worrying about what others believe in, and certainly won’t be telling others they are right or wrong whenever possible. There may be times where we will condemn the actions of other divergent believes for using their believes to hurt others, but even then, we mostly wish to refrain from jumping into messy arguments and debates when organizing to help others from corruption is more pragmatic. We’re interested in being good Xyphoites and helping mitigate worldly suffering more than we are about “being right” or “going after” those that we disagree with; the latter is almost certainly to be immoral as proselytizing and entirely against our own philosophy.

    —AHG et. al