XyphokonicOrder.org

What is Xyphoism?
Ordinance Website
Our Books
Xyphozon Information
Commentary ARchives
Questions about Xyphoism?
About Us
Social Media

  • Commentary 30: Why Death is Eternal

    Greetings from the Xyphokonic Order and Ordinance. This Commentary marks approximately one year since the official establishment of this current Ordinance, and we thank all of our readers and followers for coming along with journey with us. This also marks the start of the next Xyphojinamic Xyphokonic Calendar, as it always starts in the Vuetenexian Period of Juliar; this also marks the date of birth for the Sacred Child of Death, Xyzukizusia. All of these are significant occurrences in today’s Commentary topic: Why Death is Eternal in Xyphojinami. Let us begin.

    Death is the process in which a mortal soul moves from its corporeal form in Xyphojinami to an ethereal spiritual form in Xykopsysomi. In this process, the vessel fails to maintain its connection to the Soul, the Soul is released, and the Soul is then taken to Desitun by Angels of Death, known as Reapers, to determine the Soul’s next Pathans if any at all. The process of Death can occur naturally through age or through other circumstantial measures such as illness or injury. Regardless, all mortals are subject to and will eventually succumb to Death.

    The question levied, then, is why must all mortals succumb to Death? Why is Death eternal? In Xyphoist Philosophy, Death is the attribute of Lord Vuetenexzyei that signifies the Spiritual End of Life in Xyphojinami; it is the process that moves souls from the realm. As the Spiritual Spectrum was created to keep the flow of spirituality continuous to prevent collapse from Deceptuary’s corruption and other forms of instability, the need to move spirituality is done through transferring spirits to and fro between the two greater realms of Xykopsysomi and Xyphojinami.  Death is the process that moves that spirituality from Xyphojinami just as Birth is the process that moves spirituality from Xykopsysomi. Simply put, Death is eternal because Spiritual Ends are Eternal; it is necessary to keep the flow of spirituality continuous. Utter collapse of our existence would occur without Death.

    This, then, explains the prevalence of Death’s influence in Xyphojinami. As we know, the Vuetenexian Xyphozon receives two Periods of Watching in Xyphojinami—Juliar and Octovurz. As with the dual periods that both the Carneiyean and Pharusian Xyphozons have, Death receives these two periods due to its integral role in Xyphojinami’s functioning. Likewise, the start of the Xyphojinamic Xyphokonic Calendar starts with the First Period of Lord Vuetenexzyei, and the first born of the Nine Sacred Incarnates is Lord Vuetenexzyei’s Child, Xyzukizusia; these occurrences were not by chance.

    Xyzukizusia is the first born of the Sacred Children, and as the Nine Sacred Children are the first mortals to exist in all of Xyphojinami, Xyzukizusia is the first and eldest of all mortals. This means the incarnation of Death was initial since the inception of our realm; Death has always existed in Xyphojinami and was the first concept ever to exist in the realm of the living. Xyzukizusia’s presence as the first mortal signifies that we, no matter our status in life, are all subject to Death eternally.

    —crX

  • Commentary 29: The Child of Life and the Caretaker

    “Come Faithful thee, hold the Babe in hand.”

    “All shall see, Praise! The Sacred Child of Life!”

    “A Gift bestowed above, from Her Majesty.”

    “Live and Free, Praise! The Lord’s Posterity.”

    Greetings from the Order and Ordinance. Today is the last Commentary of both Jumé and of the Xyphojinamic Xyphokonic Calendar, and so I found it befitting to speak more on two key Kyaius figures in this Xyphozon—Hayle Giheo and Sacred Child Zinigeosia. Above you can read the melodic chant celebrating the Child of Life’s birth into our realm of Xyphojinami, so let’s speak about these two integral figures.

    Hayle Giheo, the High Communicator for the Kyaius Xyphozon, is Lord Kyaien’s highest-ranking Archangel. Giheo, who we are unsure if they have any established gender identification and is often seen as an ethereal and ambiguous figure, has been described by Daetos in his writing as a beloved and motherly being who cares for and nurtures all new creation of spirits. Prior to Giheo’s ascension to Archangel status, Giheo was a powerful Shiupsyodon that protected and nurtured newly-formed spirits from the rampant corruption being dispelled by Deceptuary in the times of the Divine Thrones.

    Lord Kyaien took notice of Giheo’s efforts and brought Giheo on as a Divine General against Deceptuary’s first rebellion to protect spirits from harm during the war itself; Giheo would later be granted Sacred Spirituality with retention of Self and assigned as the Kyaius Hayle. As it stands, Giheo is known as the “Caretaker of Birth” and often seen as the figure facilitating much of Heaven and the process of bringing blissful sleep at the end of Terms in Heaven.

    As Hayle, Giheo watched over and cared for the young and budding Zinigeosia, not only raising the Child of Life into adulthood while giving important lessons on meaning of Life, Free Will, the role of a Sacred Child, and so much more. Much of what we talked about in the last few Commentary were part of Hayle Giheo’s lessons to Zinigeosia. The sweetness of the Child can both be attributed to the natural love of the Lord and of the caring and motherly nature of Hayle Giheo.

    Sacred Child Zinigeosia, the beloved Child of Lord Kyaien, reflects much of their caretaker, Hayle Giheo. Zinigeosia’s birth was associated with immense joy, glory, hope, and light, and Zinigeosia themselves embodies all of these personality tropes. A being of hopefulness, of free-spirit, great joy and optimism, and one who radiates glorious light metaphorically speaking, Zinigeosia has been known for gracing the presence of others with their beaming and youthful personality, love and grace, free-willing energy, and affinity for glorious and brilliant flamboyance and showiness. Zinigeosia was praised and beloved for their infectiously joyous energy and grace—truly embodying the radiant energy of the Kyaius Xyphozon.

    Generally-speaking, we do not tend to spent much praising figures other than the Lords themselves, and as a practice we don’t require or use time and resources on idolizing figures aside from perhaps the Lords themselves as we find the hyper-focus on celebrating to be a misuse of those resources and time as a distraction away from humanitarian efforts. Having said that, we do recognize that Zinigeosia’s charm and gloriously angelic personality has garnished quite a bit of praise among Xyphoist circles—often seen as a beacon or figure of hope and new chances. In every way, Zinigeosia represents the gift of Life and its brilliant Golden Light, and on this last day of this period of Jumé, we in the Ordinance shall take the time to shed some praise on the Child of Life and the gift of Life and Free Will.

    Have a Sacred Day from all of us in the Ordinance!

    -erX

  • Commentary 28: Greater Will and Its Brilliant Light

    Greetings from the Order and Ordinance. Welcome back! A few weeks ago we spoke on the general concept of Free Will. Today we’ll speak on the Greater Will of the Lords and the Brilliant Light of the Kyaius Xyphozon. Let us rejoice and begin the discussion on Sacred Light.

    In Xyphoist Philosophy, Light is a key figure on much of how our existence is formed. When we go back to the very beginning, we speak of the Initial Flash of Light—the Light that the deities walked out from. From that Flash of Light we saw that the deities cast great shadows that spawned the rest of our existence. From this very instance we can gather the general role of Light in Xyphoist Philosophy.

    We later see Light return in Purity as Illuminated Shackled Misery—a brilliant Light that strips all touched by it of corruption, Self, and leaves them in comatose and untarnished eternally; Purity relies on Light to strip the corruption from beings.

    We see Light in Light Aura—Aura in the Core meant to bring about external actions and thus bringing a new influence into reality. We See Light in the breakdown of the names of the Sacred Child of Life, Zinigeosia, naturally so.

    Light, of course, appears in the case of Neishirans, who are themselves beings of Supreme Light. Working off the principles of Pure Light, we also see the Supreme Light of Neishirans are able to consume the darkness from within other Spirits and strip them of their Selfs—creating FaLelle. Again, we see Light being a force doing a specific purpose.

    Light in Xyphoist Philosophy is associated with the creation of a new Beginnings. Light spawns new Creation or Beginnings. The Kyaius Xyphozon, Aerigeth and Heaven, Hayle Giheo, and the Sacred Child of Life Zinigeosia are all bathed in brilliant Golden Light—the Light of Creation and New Beginnings and the Light of Her Majesty, Lord Kyaien.

    In terms of Light and the Greater Will, we should reiterate what the Greater Will is first. The Greater Will is just a more formal term for the Will of the Order itself; it is the Will of the Lords and their combined Xyphozons. The creation of our Spectrum was done through the Lords using the Initial Light to cast their shadow upon all, and through that shadow all of existence was spawned. Without Light, there cannot be Shadow. There can be Darkness, but Shadow is dependent on a Light and a figure to cast it. In many ways, we can see the Greater Will as the Light of our creation. When shown brilliantly, our Lives become tangible and real. That Light also gives us a Will that can guide us, and whether we choose to follow the Greater Will, our own, both, or none, the Light acts as a beacon to show us that all these are possibilities. Opening our eyes at Birth, we see Light—the Light of Creation and New Beginnings.

    —erX, kyX, voX, whX