Greetings from the Xyphokonic Order and Ordinance. Today marks the start of our official Commentary—specifically on our initial block of Commentary explaining and discussing the first section of the Xyphokron entitled Xykozheiz.
From this point on, the Ordinance is establishing this website as part of “Sacred Ground.” We establish this website as such to place a blanket disclaimer pertaining to the willful and open discussion of Xyphoist Philosophy without fear of committing the Immoral Act of Preaching or Proselyting to those who do not wish to partake in our discussion. As such, we are absolved of the responsibility to place a disclaimer each time from this point on.
As we start our first Commentary, we will be looking at the nine parts of Xykozheiz—with each part marked as one post. This first week, we will start with the first chapter known as Xykozheiz I: Origins. If you have not received your physical copy of the Xyphokron or have a Kindle version, worry not for we will be providing some quotations when appropriate and discuss the information most pertinent to the discussion. Without further wait, let’s begin.
As we begin with the first five lines of Xykozheiz, there is mention of an initial nothingness, a darkness of chaotic swirling, where no such being would exist to perceive this place. The lines mentioned that this nothingness and shapeless zone would condense in a violent vortex because erupting into a magnificent flash of light.
“Brightness, a light, one shined through all that has and has not been. A violence once perpetuated in the Birthing vortex now a soothed light casting pockets of shadow.”
This light would settle and expand out, and with the shining from the Initial Flash of Light would shadows also form. This is the first beginnings of what we currently know as our existence. The existence of a plane of reality, cast from this Initial Flash.
From the center of this Initial Flash we are then introduced to 10 figures who emerge from the Light itself.
“Deities, the originators, and the counterbalance to the expansion before them. Stood in the center of the light and cast elongated shadow.”
These 10 beings are introduced to existence as its deities—the initial, highest, and most supreme beings who hold within themselves the building blocks for the reality that stands before them. These deities act as the counterbalance to the rest of existence, and the two portions (the deities and all of the remaining existence and nonexistence) are two sides of the same existence.
The book mentions the elongated shadow cast by the 10 deities; this shadow represents the power each of the deities sheds into what we know as existence. The existence before those deities spans from the shadow cast against the Initial Light.
Moving along, the deities looked at the fresh existence before them and saw that it was fragile in its youth. The deities saw it fit to create structure and eventual stability in this fragile existence.
“Sentient and aware of a case at hand, they saw before them a vast void stricken with instability—an Existence withered and shattered. A new balance was to replace the decaying wasteland, and the balance would prevent the divine from crushing the Plane to nothing. To form a doctrine of equilibrium, the ten divines would cast out from themselves a Spectrum of Existence left to its own development. To the first direction would be a Realm of Spiritual Collection, where they would expunge the spirits of free motive—a roaming ground of existence. To here would they first rule in united form. Until that divine deft of all virtue would rebel.”
The 10 deities would cast out from themselves with their shadows this new reality—which consisted of a Divine Palace for which the deities would sit and a Realm of Spiritual Collection which would act as the main plane of existence itself. While the entirety of existence and nonexistence is known as the Spiritual Plane of Existence, the structured realms created by the deities would be named the Spiritual Spectrum.
At this time, the Spiritual Spectrum—often shortened to just the Spectrum—consisted of the Divine Palace and the Realm of Spiritual Collection, which would be named Xykopsysomi. The deities would decide to leave this outer existence at its own pace and flow, and let it diverge in whatever way would promote the flexibility of the Spectrum the most. In this act, other beings would eventually form from the crossing points of the light and shadow cast from the deities.
These beings, called spirits, would be Xykopsysomi’s inhabitants, and while their form would diverge into different categories as time went on, they all looked up at the Divine Palace and at the deities and ask what to call them—other than of divine of course.
The 10 deities would introduce themselves, and as this book of Xykozheiz was written by one of their first spiritual servants, Daetos (we will discuss more on Daetos in a later Commentary) would dress the appearance of these deities in a form we can understand. As none of us here, as Humans, can truly understand the forms and awesome stature of divine beings, we perceive them in a form we can understand: a personified one. As such, Daetos would deliver to our Psyche the appearance of these deities in a form we would understand and perceive. This also includes gendering of the deities or the pronouns they would be referred to as. While we ourselves cannot be for sure they would even need such a human concept, for our ease our understanding, they are personified in ways we can readily talk about.
“Furrowed in black robe, hood on head, and horns of gold. Beneath the shroud is golden bones as the skeleton rattles. A violet jewel embedded in the forehead of the gold skeleton. The Lord of all Spiritual Ends. ‘Tis Vuetenexzyei.”
We start with Vuetenexzyei, deity of all Spiritual Ends. Often referred to as male, Vuetenexzyei is more easily described as the deity of Death in our terms. Daetos would describe him as adorned in a simple, black cloak and hood. Underneath this hood is but a magnificent golden skeleton with horns and a violet jewel embedded in the forehead.
“Embraced in white dress, bright and untarnished, shining with brilliant haze, pale with pure white sight, a ring of enlightenment surrounding the peak. Soft and with care. The Lord of all Spiritual Beginnings. ‘Tis Kyaien.”
Next, we’re introduced to Kyaien, deity of all Spiritual Beginnings. Referred to as female, Kyaien is more readily described, from our human view, as the Lord of Life. Daetos would describe her as adorned in a white cloak, brightly illuminated, pale skinned and pure shining eyes, white hair, and soft and with a motherly tone.
“Robes of gray wrapped around, mystic charm and cool mind, undaunted and ghostly with spark, misty and with an aura of absolute and uncorrupt Purity. The Lord of all that is Pure and Faithful. ‘Tis Carnyie.”
Following, we’re introduced to Carnyie, deity of Purity. Referred to as male, Carnyie is the deity that all of Purity originates from. He is described as wearing humble robes of gray with hints of silver. Carnyie, as the deity of Purity (as Purity is defined in Xyphoist Philosophy) is serine in nature, charmingly calm, unbothered and at true inner peace, and uncorrupted in every way.
“Surrounded in crimson and rouge, coals of heat beneath, piercing sight of shining cyan, and stern in stature. All that is known flowing to and fro, and a flame carried in the hand. The Lord of all Knowledge and Truth. ‘Tis Pharuuii.”
Next, we are introduced to Pharuuii, deity of Knowledge. Referred to as male, Pharuuii is the deity that Realmly Knowledge and Truth originates from. He is described as being dressed in crimson and rouge colored robes, shining cyan eyes, very rigid, stern, and beyond wise. He is also associated with flames (which will be discussed further in another commentary regarding the “Tale of Old Flame”), and he holds said flame in his hand while being depicted as walking on hot coals or fire.
“Speckled in beauty, dark and sultry, adoring and wanted, jewels hang from the neck and dress finely worn. Sight that allures and entrusts, and a flow of motion that goes at its pace. The Lord of all Love and Time. ‘Tis Saifaosé.”
Up next, we’re introduced to Saifaosé, deity of Love and Time. In Xyphoist Philosophy, Love and Time are interconnected attributes, and all Love grows with time. Respectively, Saifaosé is the link between the two as the deity for which both spawn. Out of all the deities, Saifaosé—who is described as female—is viewed as the most ornate. She is adorned in colorful clothes, jewels and pearls, rings and bracelets, earrings, and dark hair with streaks of auburn dyed in. A close comparison in our human world would be the elaborate and flamboyant dress associated with Romani women. Either way, flamboyance is a key factor in Saifaosé’s personified description along with an immovable allure and to her aura.
“Overgrown of deep blue, black atop flowing lengthily down, outer layer of brown and sight of gold. Talons painted black and demeanor of strictness. Movements unread and flames of azure to burn. The Lord of all Punishments. ‘Tis Kurakku.”
Following, we’re introduced to Kurakku, deity of Punishment and Morality Referred to as male, Kurakku is the deity responsible for all consequences and divine punishments for immoral acts. Per the recount of both Daetos and the Sacred Lessons from Mihe, Kurakku is adorned in deep azure robes, painted black nails, piercing golden eyes, and dark or black skin. He is described as strict, cold, and without any mercy. In the Sacred Lessons, his Sacred Child Jaszmisia is also described as being in his image.
“Verdant in wear and appearance, Lifeful and beamed with sincerity. Free flowing vines of green entwine and entangle, with scent of fresh and enlightenment, and a renewed aura and promise of rejoice. The Lord of all Nature and Reincarnation. ‘Tis Nakndes.
Introduced next is Nakndes, deity of Nature and Reincarnation. Referred as female, Nakndes is the deity that controls all Nature, natural development, and the Reincarnation of spirits. She is described as having a vibrant and sincere aura—unhindered by constrictions. Often depicted as adorned in vines or flowers, Nakndes radiates a freshness and verdant atmosphere.
“Rugged and wrapped in tunic, garb browned and grayed, armored with courage and control. Power that be settle at the feet and arise to the hand, gray at the peak and bare at the bases. The Lord of all Elements and Spellcast. ‘Tis Caishor.”
Next, we are introduced to Caishor, deity of Elements and Spirituality/Spellcast. The building blocks of spirituality and the channeling/chambering of spirituality into other forms reigns from Caishor. Caishor is described as being male. Seen as being rugged, blunt, and incredibly disciplined, Caishor represents the importance of Practice in Prayer, and how action is a required part of Xyphoist Prayer. He is described as having gray hair, bare feet, and a built/strong physical build. He wears a brown tunic.
“Sturdy at stature and fierce in movement, concealed in carriage to the eyes, robust with sense of valor. With beasts beneath the feet at command, and all of structure to the hand at Will. The Lord of all Manifestation and Realmly Existence. ‘Tis Caspierre.”
Following, we’re introduced to Caspierre, deity of Reality and Manifestation. The ability to craft and perceive reality and to manifest existence originates from Caspierre. Described as female, Caspierre is described as being headstrong, unwavering, and pragmatic. Often depicted in modest robes and with beasts at her feet, Caspierre also is shown with extraordinarily long, brown hair and a metallic head ornament.
Slouched in sorrow, and green with desire, a robe of tan and tunic of naught, browned peak with striking sight of glowing green, the fur beneath the beak and feet of no cover. Deft of all upon previously established. The Lord of Fear. ‘Tis Arkellus.
Finally, we are introduced to Arkellus, the deity once of fear and divergence. Once standing with the other nine deities, Arkellus would eventually betray the Divine Palace and orchestrate a rebellion against them—fearing the potential that his existence was unimportant do to sharing divinity with the other nine deities—in which he was renamed as Theigriet Arkellus Eulez Deceptuary (Meaning “Arkellus, Grand Sinner of Great Deception”) or simply Deceptuary for short. However, prior to his great betrayal and eventual exile by the other nine deities, Deceptuary, as Arkellus, was the entity that all fear and divergence came from. Upon his exile, divergence would become Corruption. Physically, he is described as wearing a tan cloak, slightly slouched, with glowing green eyes, brown hair, a beard, and bare feet. As will be touched on later, Deceptuary’s appearance will change do to performing forbidden spellcast on his spirit after his exile.
As we went through the deities, you might have noticed we pointed out each has aspects of them that they represent. These aspects, powers, etc are called Attributes. Attributes are the divine powers that each deity is the core representation or originator of, and while we briefly mentioned each when describing the deities, we’ll give a more detailed explanation of each Attribute from each deity.
Vuetenexzyei’s Attribute: Spiritual Ends; Death, or the end of the current spiritual existence of things.
Kyaien’s Attributes: Spiritual Beginnings; Life, or the beginning of current spiritual existences.
Carnyie’s Attributes: Purity and Worship. The allocation of Mercy through Purity and Worship, which will be explained in greater detail in a later Commentary.
Pharuuii’s Attributes: Realmly Knowledge and Truth. The existence of all Knowledge and the pursuit of unlocking Realmly Truth.
Saifaosé’s Attributes: Love and Time. Love, as is defined in Xyphoist Philosophy as the “Initial Will” and the existence of Time.
Kurakku’s Attributes: Divine Punishment and Morality. The power to punish those of immoral or theigrited acts and establishing strict morality.
Nakndes’s Attributes: Nature and Reincarnation. Nature, as defined as excess spirituality that flows into the attribute of Natural Development—the natural movement of said spirituality of its own accord to form spiritual beings and the rules of their existence. Reincarnation being the recycling of spiritual beings as directed by the Cosmos.
Caishor’s Attributes: Elements (Spirituality) and Spellcast (Sanghjei). The building blocks of spirituality and the forming of spirituality into Spellcast—or using spirituality to serve a specific purpose through Practice.
Caspierre’s Attributes: Reality and Manifestation. The crafting of Reality, the ability to perceive Reality in its corporeal form, and the power to Manifest Reality using this power.
Deceptuary (Arkellus): had he not betrayed his divine brethren, his attributes would be Fear (as defined in Xyphoist Philosophy, not necessarily the common pejorative known now) and Divergence (which would morph into Corruption as Deceptuary would further fall into his own hubris).
With that being said, this will conclude the first Commentary on Xykozheiz’s first chapter “Origin.” As we go on, future Commentaries will build off the information given here until we fully paint the picture of Xyphoist Philosophy and the world seen from this perspective. The other nine books of the Xyphokron give great explanations you can read on your own to supplement this Commentary. Feel free to ask questions in the discussion portion below, and have a Sacred Day. Thank you, from the Xyphokonic Order and Ordinance.
–AHG et al. (Arch-Hayle Grandurates)
XyphokonicOrder.org 