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  • 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

  • Commentary 12: Sexuality, Gender, Sexualism, and Naturality

    Greetings from the Order and Ordinance. Welcome back! As we’re still under Vevaourei, Period of Lord Saifaosé, we shall tackle more topics regarding the general concept of Love, emotions, personality, etc. Today we’re touching on what could be considered a hot topic depending on your general perspective; today we’d like to cover the topics of sexuality, sexualism, naturality, and gender from a Xyphoist perspective. So let’s begin.

    Sexuality

    Working off from a previous commentary regarding the state of the mortal vessel and how regardless of the form of the vessel, the soul is the source of Self and personality. This same concept applies in regards to the existence of a Self’s sexual orientation during the period of mortal life. The vessel, a container created by Natural Force to hold the soul in the period of Life in Xyphojinami, is just that—a container. The vessel can come in many forms based off the conditions of Nature itself, which includes geographic conditions, biological conditions such as genetics, etc. In the specific case of Humans, you can have tall people, large people, brown people, blonde people. You can have blue eyes, you can deep voices, you can have all kinds of forms and shapes. In the more specific case of natural binaries, Human anatomy has been categorized in sexes: male, female, and intersex. Before we jump into gender, let’s tackle how sexual attraction applies to these binaries first.

    From a Xyphoist perspective: the vessel is the vessel, but the SOUL is the source of the Self and personality, and the soul isn’t confined to the corporeal binaries of the vessel. The soul is a condensed spirit, and spirits are ethereal and undefined by physical nature. So, while it is true that once a soul enters a vessel, the Self is the determining entity to what the complete mortal shall feel or think or desire. It’s because of this that, from a Xyphoist perspective, the matter of sexuality isn’t even on the radar of things to be considered “an issue” or a problem. A soul in a male Human vessel finding attraction to another soul in a male Human vessel is something so unimportant on the grand scheme we as Xyphoites couldn’t imagine wasting our time seeing this as an issue. A soul has found attraction to another soul, perhaps due to the physical characteristics of the vessel itself, but Love is a Divine attribute that goes far beyond those superficial traits.

    Of course, this has evolved into a societal issue mostly due to the influence of Deceptuary’s theigrited philosophies and their baseless condemnation of such relationships. Truly, one could not thing of such an unnecessary hatred for such a superfluous case; yet the Theigriet is petulant and found a means of creating division and control through the avenue of sexuality. The Xyphokonic Ordinance sees no issue with same-sex relationships as Romantic Love is far beyond that of the vessel in general; Love is the Initial Will and Divine. The vessel applies only to the conditions of its current Nature. This would mean creating Romantic Love Contracts between two people of the same sex is of no issue; Love Contracts bound two souls together, not two vessels. Even in Death, the Contract will be held in the Remembrance of the fallen beloved, as we see in the Sacred Lesson “Love’s Untimely Quarrel.”

    Gender

    With that said above, we can apply this same perspective to Gender. It’s first important to recognize that the terms “sex” and “gender” are not synonymous. Sex is a biological state, while gender is a societal role or creation. Different societies have assigned various roles to the sexes over time and culture. The general role or expectations within Greek society could be VERY different than the general roles or expectations in Aztec society; all of these societies created different expectations depending on their various histories, conditions, social needs, etc. That’s the formation of gender, it is conditional and not a function of nature. Sex is based of the natural state of the biological Human vessel.

    Regardless, what we perceive as man or woman in terms of gender is entirely dependent on those social roles, but the soul is, yet again, a soul. It is ethereal, it is spirituality given personality. The soul’s personality, the Self, can have feminine or masculine traits, as all people tend to have in some degrees. Even the most masculine of men will still cry given the right conditions, such as the death of their child or some other traumatic experience or pain. The most feminine of women can exert traits seen as masculine, such as protecting their child physically from an assailant. Now these are very rudimentary examples, perhaps outdated, but the crux of the Xyphoist perspective is that the Soul and its Self are not bound by the physical vessel; they are spiritual. The Self, the personality, can show masculinity or femininity in whatever degree the personality falls into; the vessel is simply holding that Self and its personality.

    Which brings the topic of transgender, non-binary, intersex situations into hand. Once again, the Xyphoist perspective would ask: “Why would these even be an issue?” The vessel is temporary, the Soul is ethereal, the roles are created by varying societies, and so this is a situation that isn’t even on the radar of things to be considered “problems.” A transgender individual is a soul with a Self in a vessel that they feel doesn’t match what a social setting demands of their personality, so they choose to modify how that vessel presents itself or choose to act out of those roles to match the personality of the Self. This is such a non-issue on the grand scheme of things, it’s shocking we even have to say this when so many other matters of Cosmic importance trouble us daily.

    Sexualism

    Now we come to a term we coin as “sexualism.” Simply put, the general action of sexual attraction or sexual behaviors in general. Moving away from sex as a term meant to refer to biological binaries, we now speak about the general action of sexual arousal, sexual intercourse, sexual attractions, etc. The BIG question would be “is sex immoral, taboo, dirty?” or “what kind of sexual acts are considered immoral, bad, taboo?” And to both of these, the answer is “when it is not consensual or desecrates the dignity or Remembrance of someone.” The Lords were very clear that sexual abuse, rape, sexual coercion all fall under the immortal act of Belligerent Force. Right off the bat, any sexual action that is nonconsensual or meant to inflict pain or suffering is immortal without question.

    In terms of sexual acts regarding desecration, that would include defiling the remains of one’s Remembrance or other acts seen as offensive or meant to create a needless disturbance to others. This immediately includes necrophilia for it absolutely defiles the remains of a dead individual’s remains. Other such acts, such as intentionally doing sexually unwanted acts in spaces where they are otherwise offensive is an obvious case. Nobody dining with their family wants to be subjected to such a display. In general that wouldn’t be consensual to those around you.

    A Xyphoist perspective isn’t going to be prying into the bedroom of others, telling them they can’t have sexual intercourse in a certain position, and we already established the issue of same-sex relations is NOT an issue in general. These types of intimate relations are PRIVATE, and the Ordinance is certainly not going to condone the proselytizing sin of telling people how they shall have intercourse. In that same light, the general idea of sexual pleasure, often seen as dirty or immoral under other philosophies, is yet again another non-issue regarding this topic. And that leads into our final segment.

    Naturalism

    In regards to our mortal bodies, a part of their functioning is sexual arousal and pleasure; we can feel an enjoyable and invigorating sensation of sexual nature, both physical and also psychological. Nature is the creating force and creates every condition. And while other philosophies, such as theigrited philosophies but not limited to, have deemed these desires to be sinful, it would make no sense from the Xyphoist perspective to see this sensation as, again, an issue. It isn’t creating any foreseeable physical and non-consensual harm, it is part of nature and is part of sexual reproduction as well as recreational sexual intercourse, and it’s a natural part of the development of Humans as they grow. To make people feel shame for processes of their own bodies they have no control over is like punishing someone for sneezing or having a muscle cramp.

    Now it doesn’t mean one shouldn’t still keep themselves in check with any actions in general, but the act of being sexually aroused isn’t sinful or shameful, it is part of the body’s functioning and more often than not something one doesn’t control. This is particularly true of young Humans who haven’t fully developed. Puberty is a chaotic time, full of emotional, psychological, and sexual development. It isn’t a shock that one going through this stage of life would explore their sexuality or sexualism, and punishing them for doing so can do more harm to this very fragile time in life. It seems almost irrational to blame an adolescent for exploring in this time of their life; rather, making sure they aren’t causing harm to themselves by engaging in actions they clearly aren’t ready for is a much more reasonable, and educating them on the topic and of their changing physical forms instead. This includes teaching of psychological effects as well as the physical. What a Xyphoite would not do is blame Humans, created by Nature, for their natural states and conditions when such conditions aren’t innately causing destabilization to the equilibrium. Sexualism is part of Naturalism, and with all things in life, should be handled with balance and reasonable care.

    —voX, lnX, whX