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  • Commentary 90: Sacred Lesson Series — “Tale of the Old Flame”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back to our next installment in this long series covering the nine Sacred Lessons of the Children. In our previous Commentary, we went over the Sacred Lesson for the second-born of the Children—that being Hubrakiuosia, Child of Purity—and his lesson “Dissonance of Purity.” Today’s focus will be on the third-born Sacred Child, Pribyczisia, Child of Truth; his lesson, called the “Tale of the Old Flame,” is one of the most crucial of the Sacred Lessons from a mortal standpoint as pursuing Knowledge during the stage of life is a key part of Xyphoist Worship. Let us introduce him with his Hymn:

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    {Inferno Incantation}

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    Tombs, great halls of Truth.

    -Bring peace through perception.

    Prosper, Oh Child of Truth.

    -Seek worlds of wonderstruck.

    Burn…Flare…Incinerate.

    -Ignorance shall turn to ashes.

    Hold true the Lord’s Old Flame.

    -Light shined upon a mind so fit.

    Seek realms of mindfulness.

    (Pharuuii, we seek Thee)

    See a world left to its own devices.

    (And Thy Inferno Wisdom)

    Child, will you hold your words?

    (Pribyczisia, we heed thee)

    And let judge, the world left in oblivion.

    (Reveal a world free of Incineration)

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    {Incineration Incantation}

    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

    Insight, a hefted tool.

    -With care, creates a vision.

    Unkept, wisdom shall wither.

    -Set ablaze, a world of chaos.

    Black clouds, a land left scorched.

    -Hubris handles the flames of ruin.

    Erasure, the Lord’s hand is played.

    -Truth’s toll, paid in ashes.

    Seek worlds of revelation.

    (Pharuuii, we seek Thee)

    Hold Truth as a power of inspiration and divination.

    (And Thy Inferno Wisdom)

    Child, choose your words with care in mind.

    (Pribyczisia, we heed thee)

    And let judge, a world based on Wisdom and Love.

    (Reveal a world free of Incineration)

    The Hymn acts both as a warning regarding ignorance and of abuse of Knowledge while  acting as a call to seek that Wisdom and Truth for good. In the first incantation, the Inferno Incantation, the imagery of the Old Flame of Wisdom sparks a fresh inspiration and revelation of the flames of Knowledge as the flames ward away ignorance. Meanwhile, the second Incineration Incantation warns of the mishandling of said Old Flame, leaving a world of erasure and ash, and harkens the Child to use the flames of Knowledge not only with a sense of rhetorical mastery and wisdom, but with Love and understanding of the good the flames can be used for.

    With this in mind, we shall begin with the premise of this Sacred Lesson. The “Tale of the Old Flame,” handed down from Hayle Zhii to the Child Pribyczisia, revolves around the bestowing of Realmly Knowledge from Lord Pharuuii to the Child; this Knowledge, left in the care of Hayle Zhii, takes the form of a most ancient of flames—the very same flame that Lord Pharuuii is depicted as holding. Through this single flame held in the hand, the Child learns of its awesome and often frightening power along with the consequences of abusing this power or discarding it carelessly altogether:

    The Flame of Wisdom, old as the burning quest for Realmly Knowledge itself, is to be bestowed upon you, Child. And with you shall be all that follow you to the new Realm, encoded with the Knowledge within the Mortal Soul. The quest for that Knowledge throughout the Period of Life begins with connection to The Order and to the Cosmos. For that quest, a word of caution to you, Child, that will be in the form of the ultimate gift.

    Given to you is this, the Fire that fuels the journey to salvation. Entrusted to you with the care and watch of Hayle Zhii, so shall you be guided in the Truths of the Flame. You shall be led through the prospects of this gift of Fire, and we shall lay it to place the use and consequence of this awesome power.

    Zhii, handing the flame into Pribyczisia’s hands, explains this power and the pursuit of Realmly Truths; Zhii goes on to say that the path to salvation or Sacredism starts by seeking Realmly Truths and using those Truths righteously. He continues with is explanation of how such Truths can be used for good, provided one does not abuse such power:

    The Flame provides you, as you can feel in the palms, a source of heat. The Flame radiates warmth and staves off the grips of the frozen clutches.

    The Flame provides you, as you can see before you, a source of light. The Flame radiates light and pierces the dark, leading a path through uncertainty.

    The Flame provides you with much more than the rudimentary usage. The Flame can cook, the Flame can ward away danger, the Flame can provide show, the Flame can be used to war, the Flame is multi-armed.

    Truth, in the form of the Old Flame of Lord Pharuuii, forges a path of prosperity in the right hands. Zhii states that the fire can heat us in the cold uncertain world of oblivion. The flame can shine light on the ignorance that is swallowed in corruption. The flame provides many uses for protection—it is multifaceted.

    Zhii, however, goes on to state that dangers of the Old Flame in the hands of the ignorant, the careless, the arrogant, and the evil. He states that the Lord’s inferno wisdom, handled poorly, will cause the erasure of Wisdom, leaving only the ashes of oblivion under a cloud cover of black smoke, as the lands will be left in total ruin and scorched beyond repair:

    With those uses comes the Truth of Wisdom. The Old Flame, shackled in the old hut in the center, would be tipped by unintentional acts, and thus spread. The Old Flame, a single flare, enrages into a roaring storm of malfeasance and mistake. The hut, a house of comfort, now a flowing fiery show of misery. The Old Flame, without Wisdom, becomes a new Inferno.

    The Old Flame, poked and played with by the Youth, morphs from a show of sparkling light into a sore of searing injury. The Flame, used to war, will burn the ignorant and grow with no control. The lands will be Burned, the villages will be Burned, the People will be Burned. All shall be erased, reduced to ash and coal, by the Flame mishandled by those awash with ignorance.

    Essentially, the takeaway is that Knowledge is power, but power is volatile. The path to liberation from ignorance is built by seeking the Realmly Truths encoded in us all, but those Truths are meant to not only liberate us from oblivion, but to be handled properly and with care; failure to do so will lead to those very Truths erasing us and reducing us to nothing but ash and dark smoke.

    We shall conclude this lesson for today. When we speak next, we will cover the next Sacred Child’s lesson in the birth Order—Zinigeosia, Child of Life. Until we speak again, have a blessed Sacred Day.

    —kyX, phX

  • Commentary 89: Sacred Lesson Series — “Dissonance of Purity”

    Greetings from the Xyphokonic Order and Ordinance. Welcome back on this Sacred Day. Today, we shall continue in the second installment of the Sacred Lesson Series. To briefly recap, last Commentary we started off with the eldest of the Sacred Children, that being Xyzukizusia, Child of Death, and his lesson entitled “Faces of Death.” Today, we shall talk about the next in line of seniority. Fitting for this current First Period of Lord Carnyie, we shall speak of Hubrakiuosia, Child of Purity, and his Second Lesson “Dissonance of Purity.” During this discussion, I will employ the use of Hubrakiuosia’s Hymn to help explain the lesson itself.

    I must first introduce the general premise of the lesson. To summarize, Hubrakiuosia is known to be a Child of great empathy and emotional response; in his purest form, the Child feels for the suffering of innocents of the world, is prone to emotional expressive outbursts, and the thoughts of suffering weighs heavy on his heart. However, Hubrakiuosia struggles with his inner turmoil; he desired to present himself to world as a staunch, stoic, and hardened pillar of morality. Because of this dissonance, Hubrakiuosia has inner conflict with himself on what he naturally is versus what he feels he must be. We can see this inner conflict play out in the first Incantation of Hubrakiuosia’s Hymn:

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    {Misted Unhinged Grievance Incantation}

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    Oh, Take Us.

    Told of High Regard in…

    Oh, don’t sew Dead Truths.

    For the Dream, Let Go~

    —Take Us Home at Peace.

                   (Ah~Oh~)

    For Carnyie’s Sake,

    —So, says Ihou.

    (Oh, Praise, oh)

    Your Happiness…

    Comes and Goes Awry~

    —In Harmony!~

    —Say Your Prayer!~

    Hold Back…

    Seek Hope…

         (Lord loves You)

    Nothing…

    Can’t heal, take You to that—

    Deep-sown Valley Pit!

    Don’t take Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Here, we see the first of the two parts of Xyphoist Purity on display. Misted Unhinged Grievance is a concept of Purity that, in its simplest understanding, simply means that sometimes one must be authentic and true in their emotional expression to let others know they understand or can respond properly to the suffering of others as a means of garnishing empathy or sympathy. In example, say a small child has fallen and gotten hurt. The father looks at the child, now crying, and simply tells them to “brush it off” and offers no other emotional support or response. That cold response offers no feelings of security or support, and may result in the small child not themselves feeling loved or safe.

    Instead, the father could’ve reacted more in-tune emotionally, consoling the crying child while also assuring them that the wound will be okay and to stand back up and stay strong and forthright. This response offers more emotion and concern while also still offering a “pillar” of support that helps the crying child gain strength after having a fall. That, in essence, is what Misted Unhinged Grievance is, and by acting in authentic Purity and emotion, the father in the second scenario “alleviates” the suffering of the crying child by showing that emotional support and humility.

    In the lesson, Hubrakiuosia struggles with part of himself; he does not want to show his emotional side but naturally does so anyway, which often embarrasses and confuses him. Still wanting to be more like the father in the first scenario, Hubrakiuosia desperately grasps at stoicism and moral staunchness even when he naturally isn’t so. We see this internal struggle explained by Ihou in this excerpt from “Xykozheiz,”:

    The Child had been a tad queer in their dissonance. Coy and yet so staunch, argumentative, and yet filled with a constant uncertainty, a desire for stoicism and yet a natural state of Emotional expression. Having something more to show or prove than what was necessary, explaining to the Child that the role placed by the Lord was one of Purity, balance, and serenity rather than adamant virtue and unquestioning Will. The uncertainty in his heart, the perfect trait for the Child of Purity, would act as the balance to keep him on the path to purification.

    The Lord was often in state of repose and in great thought, listening deeply to the Prayers and granting the devoted their chance of other forms of Sacredism. The Lord, with the sounds of Prayer at His ears, tasked me to calm the Child’s fire yet not spoil his coals and introduce him to the purpose of Purity.

    Lord Carnyie notices this struggle within His Child, and asks of Hayle Ihou to guide Hubrakiuosia to understanding his true self. Ihou, a being with a long history of offering Mercy and peace to suffering spirits, takes upon the task of guiding Hubrakiuosia in Carnyie’s place, as the Lord is preoccupied in His chamber—willingly chaining Himself to His domain so that he can listen to the cries of woe from all of existence’s innocents and grant them Mercy; this unfortunate but unavoidable distance from the Lord to His Child undoubtedly plays into Hubrakiuosia’s lack of self-esteem.

    Hayle Ihou steps in under the divine guidance of the Lord, acting as Lord Carnyie’s direct emissary, and guides Hubrakiuosia to true understanding by way of the second part of Xyphoist Purity. We see this demonstrated via the second Incantation of the Hymn:

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    {Illuminated Shackled Misery/Mercy Incantation}

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    End Your Peace.

    (End Our Loss)

    Pray atop of his proud…End.

    Please…don’t trot Dead Truths.

    Cold Rotting, Let Go~

    —Take Us Home at least.

                   (Ah~Oh~)

    For Carnyie’s Sake,

    —Oh, say You?

    (Oh, Praise, oh)

    Your Happiness…

    Comes and Comes at Last~

    —In Harmony!~

    —Say the Prayer!~

    Go Back…

    Seek Hope…

         (Lord love Us)

    Loving…

    Can Heal, take You to that—

    Deep-sought Rally Pit.

    Young, save Your Youth’s empty blood.

    Now seek the Pure.

    Thank You for the Tea of Family.

    Here, we usher in Illuminated Shackled Misery, the second concept of Xyphoist Purity. To simplify, Illuminated Shackle Misery is taking upon a sacrifice or burden upon oneself to bring Mercy or alleviation of suffering from another who is innocent. In the same way Lord Carnyie has willingly shackled Himself to the suffering of all innocents in existence via His iconic silver chains, the concept of Illuminated Shackled Misery is the proper name of that action acted upon by others. In this lesson, Hayle Ihou acts in that role in conjunction with the Mercy that was granted by the Lord towards His Child. Here, in this passage from “Xykozheiz,” we see this interaction between Ihou and Hubrakiuosia play out:

    He would always be inquisitive, sometimes argumentatively so, this Child of the Lord. And I, Ihou, would be exhausted yet unrelenting. Why, the Child would ask, is the purpose of Purity on my shoulders? Is it not my purpose to guide those to righteousness and to uphold the morals we find Sacred? Is it not my purpose to embody virtue, to detach from the chaos of the world, and act as a pillar that sways but does not bend? He would see his role in purification as one of staunch duty, of strict Morality, and of unyielding loyalty.

    … Purity is a state of total serenity, but shackled in such, and without any corruption, your power and purpose, as that of Purity, is to eradicate the possibility of corruption at its ultimate formation. This corruption seeks to disrupt the natural form.

    The Child gave still a puzzling look, and the questions came yet again. Ihou, how would I succeed at this task if not through handed methods? He would question how this would take place in a state of serenity and not one of active moral starch. The puzzled look was, at the least, calmed from the previous fire.

    Ihou, consoling the Child and further explaining, introduces what Purity truly is versus what the Child first thinks it is. Ihou explains that Purity comes from the aforementioned concepts of Misted Unhinged Grievance and Illuminated Shackled Misery to bestow Mercy upon the innocent:

    …An active hand, a desire for naturalism, and a force for the waving of the balance between Misted Unhinged Grievance and Illuminated Shackled Misery are the key to purification. The light may glow in beauty and be uncorrupted but shall not hold a motion. The Mist brings upon blinding uncertainty but offers a genuine embodiment of realization…The Purpose of Purity is not of strict moral code but of uncorrupting the spirit. This is not a task of a warrior, but of a saint.

    The Child, throughout this consultation, moves from a frustrated and teary-eyed state to a more somber although still uncertain mind, and eventually moves from fiery inquiry to a soft but still demanding silence; here, we see Hubrakiuosia’s inner dissonance—the Dissonance of Purity—begin to play out; he is understanding his birthright but still has the internal conflict needed to utilize it. Hubrakiuosia offers one last question to Hayle Ihou in response, now much calmer:

    Am I to be able to conduct this? The Child would ask. If not a path of calculation, or one which the virtue is absolute and unmoved by the rifts, and I, who is not of the same fortitude as the Father as of yet, able to wield these tools, Unhinged Grievance and Shackled Misery?

    Ihou, finally seeing the light flicker within the Child, bestows the final part of Mercy to Hubrakiuosia—alleviating much of the Child’s worries about himself and his internal struggle. Through both Misted Unhinged Grievance and Illuminated Shackled Misery, Ihou explains that the Child and Purify the innocent that beg for his help, and that his inner conflict and dissonance with this reality is exactly the personality needed to understand and utilize Purity properly. The Child must be empathetic, the Child must understand struggle and pain, the Child must listen to the cries from the innocent, and the Child must response with merciful healing. Ihou responds:

    You are the only one who must. Inner doubts seemingly plague you, Child. That you are quested for a need for control, a need for quiet compassion, yet you are the entity that has been forth. You are the Child, and you are who you are. A Child of argument, a Child of desire for steady virtue, and a Child of Emotion. The passion is key to understanding the purpose of Purity and the arm needed to wield the sword of it. There shall come a Time where that Emotion must be demonstrated, not to quell your doubt but to show the Unwillingly corrupted of your humility. Shackled Mercy is Misery, but not to the one left in comatose. It is Misery to the wielder of the light that Shackled them, and to all that shall witness the chains be placed. Questioning of the motive, as comatose is the result, would be seen as an assault rather than a giving of Mercy. In those moments, others must see that your Purity is real, that it was not staunch, that it was not of strict virtue, but of the Reality of Love and Emotion. Only then, would the satisfaction of either Unhinged Grievance or Shackled Misery be in outward justification.

    Ihou concludes with a lengthy and empowering explanation of Purity and the Child’s role in it. At the end, Hubrakiuosia’s questions have been satiated.  And although the Child still feels his inner conflict, he now holds a renewed sense of understanding and sincerity with himself—now knowing although still questioning his true self and purpose.

    The core of this lesson for both the Child and for us all is that Xyphoist Purity is about being true to oneself, to be empathetic, to not fear our emotional reality, and to be willing to take upon these circumstances to offer alleviation to innocents and suffering. A world with empathy, authenticity, Love, and sacrifice is a world that shall support itself as we support each other. The hymn ends with the lines “Thank you for the Tea of Family,” symbolizing the warmth of a shared brew of tea among beings of existence—that we, together, shall hold this world together, and mitigate and confront suffering in hopes of alleviating it for the greater balance and equilibrium. The power of Love and its many forms shall heal that which is broken or tainted.

    We shall conclude here for today. When we speak next, we’ll cover the next Sacred Child and Lesson in the birth order, that being Pribyczisia, Child of Truth. Until then, have a blessed Sacred Day.

    —kyX

  • Commentary 88: Sacred Lesson Series – “Faces of Death”

    Greetings all, and welcome back to the Xyphokonic Order and Ordinance. We have entered into the First Period of Watching for Lord Carnyie in this calendar year, and as is known by followers or observers, both of the Lord’s Periods are back to back. This would mean, essentially, we have two whole conjoined Periods of Purity and Worship to conduct discussion under Lord Carnyie’s watch. As such, I have reviewed the approximate number of Sacred Days in these two Periods and have discovered we have perfect amount of days to hold a series of Commentary going over the Nine Sacred Lessons given to the Sacred Children—one lesson per Sacred Day.

    With help from my peers on each Child’s lesson respective to their own Xyphozon of descendance, we shall conduct these overviews in the birth order of the Sacred Children—going from eldest to youngest. We may invoke incantations, hymns, or give analysis of supplementary information as we go, so please join us in this lengthy series. Let us start.

    Mors ecce, fatum aeternum.

    In fide recepta, veritas realitatis.

    Proles natu maximus, infans mysterii.

    Sic finem mortalitatis videbit.

    We begin with Sacred Child Xyzukizusia, Child of Death, and the Sacred Lesson known as “Faces of Death.” Above, we open with a short incantation and hymn regarding the Eternal Reality of Death in mortals, which invokes Xyzukizusia and the Truth of this mortality. The hymn translates to: “Death behold, eternal destiny. Held in faith, truth of reality. Eldest Child, babe of mystery. So shall see the end of mortality.” We can invoke this both to acknowledge the birth of the incarnate of Death and to acknowledge Death’s presence in the mortal realm itself.

    Born first, Xyzukizusia’s birth marks the start of all mortality—being the first of the nine Sacred Children to be sent from Xyzokizon to Xyphojinami. The significance of this is to be noted: the Child of Death, first of all mortals, signifies from the start of mortality that Death is eternal as Death’s incarnate is the first mortal presence among the mortal realms.

    Prior to this birth, Xyzukizusia spent his spiritual youth in Desitun under the mentorship and care of Hayle Kizu. In this time, while many lessons were administered, the core lesson revolves around how Death would be perceived among mortal beings. In the recount of Hayle Kizu within the writings of “Xykozheiz,” he says the following regarding Spiritual Ends and how Lord Vuetenexzyei viewed this eternal power:

    Spiritual Ends are a necessity, a crucial Element to the flow of Spirituality throughout the Spectrum. End is absolute, End is eternal, and it is of our origin and duty to manage the flow and guarantee that Spiritual Ends are a constant force within existence.

    He was clear of this upon choosing me, and I very much agreed even before this designation. The Child, a bit on the mischievous side, was still attentive even if on the scheming end of thoughts—nothing out of the regular order as these talks were more frequently ending like this.

    In this excerpt, Kizu explains that in conversation with Lord Vuetenexzyei, the Lord describes Spiritual Ends frankly—they are a necessity, absolute, eternal. Lord Vuetenexzyei is noted by Kizu to be a cold and solemn being and presents all conversation frankly and with a dignified but absolute and curt cadence. Kizu would then make observations from the Child in comparison to the Lord—noting that Xyzukizusia was outwardly different from Lord Vuetenexzyei both in appearance but especially in personality. The Child is described as an enigma, being charming, charismatic, a schemer, and a bit of a mischievous one; Kizu would note that his lessons to Xyzukizusia would frequently end with Xyzukizusia coming to new conclusions that Kizu never expected would come so early.

    This is where the core of the lesson comes forth; whilst discussing the nature of Death in Xyphojinami, Kizu would sit in awe as the Child, through simply thinking of the idea, came to a profound conclusion well beyond what Kizu thought would be drawn that early in the lessons. Here, we see how Kizu describes the Child’s profound conclusion from simply pondering it:

    The Child, still scheming, would suggest that the Nature of Death could be in many forms, sparring with Him on the old view of Spiritual Ends being stoic and aloof. The Child, a stark difference outwardly from the Lord, would suggest if the mortals accepted the Truth of Death, they would be treated as companions, wouldn’t they? Others might attempt to defy, but they would be playing an unwinnable game, and that Death would play and toy with them before sweeping them away—often in face of charm and charisma, clever and clandestine, yet no Mercy to be had. Those that chose to abuse the rules of Death and bring upon ruthless and needless Death to others would meet the cold and swift brutality of Death met back at them. He floated the perception that Death’s presence to the mortal world would be enigmatic because mortals would act with a sense of Free Will borne out of fear of the end as a motive.

    Here, Xyzukizusia postulates that Death, among mortal beings, will present itself in a form most understandable or fitting for how a mortal shall live their lives and interact with Death’s reality throughout it. Death will confront these mortals in the most fitting of ways; the brutal shall be brutalized, the fearful shall be toyed with before being taken away, and finally those that treat Death with dignity will be greeted by Death as an old companion. In his conclusion, Xyzukizusia says that Death shall be enigmatic—something mortals will always have questions about and won’t truly understand what lies beyond it but will forever be subject to it.

    Lord Vuetenexzyei wasn’t stunned by Xyzukizusia’s conclusion, as it is implied that the Child was known for his revolutionary or vastly forward-thinking perspectives when compared to the primordial essence of the Lord. Instead, Lord Vuetenexzyei briefly notes and commends Xyzukizusia’s intuitive nature and ability to grasp concepts much earlier than Kizu had expected he would. We can see this noted here in this passage:

    The Lord, while certainly not stunned, would take the Child’s perspective to heart, and conclude the Child was one with a proud intuitive Nature, grasping Realmly possibilities of Knowledge that the Lord assumed would come from my training of the Child Xyzukizusia first. Instead, the Child, lost in their usual schemes, had already anticipated this Knowledge or had grasped it of his own accord. A brilliant observation, one that would certainly be carried.

    We can draw our own Truths from this Lesson. The core lesson of the “Faces of Death” revolves around how Death shall be perceived or understood by mortal beings. In our frame of reference as humans, we do see Death in similar ways that Xyzukizusia concluded we would. Death can be a frightening and tough topic to speak on, and actually facing Death in reality—whether it be from ourselves or someone else—can be confusing, frustrating, and devastating depending on how Death presents itself to the newly-deceased.

    We, as humans, both expect Death to come but often shiver at its arrival. Watching someone pass away can be a tough moment, especially if it is sudden and unexpected. Many people tend to be avoidant about thinking of their own Deaths, and often scare away from the idea until it becomes such a profound inevitability that they must confront the eternal reality. Here, we see both sides of Death as presented by Lord Vuetenexzyei and by Sacred Child Xyzukizusia: Death is eternal but how we approach or see it shall vary wildly depending by person; finally, how it eventually greets us shall often be informed by how we see Death itself.

    And here, we shall conclude this Commentary. When next we meet, we shall cover the next in the birth order, very fitting that it shall be Lord Carnyie’s beloved Child, Hubrakiuosia. Until then, have a Sacred Day.

    —kyX, crX