Greetings from the Xyphokonic Order and Ordinance. We rejoin here in our Sacred Space to continue our Period-wide discussion involving the Vuetenexian Xyphozon and Death. Today, we shall discuss how Death coordinates with another divine attribute—that being Cosmic Time—to determine the overall span of a spiritual being’s existence. Through this discussion, I hope to bring a better understanding as to how Death and Time work together along with a few other attributes to ensure that Spiritual Ends happen within the confines of Cosmic Time. Let us begin.
It’s first important to define the attribute of Time from the Xyphoist Philosophy’s perspective. Time is defined as the perception of passing existence caused by Cosmic Flow, and Time determines the finite period in which a being shall remain in a given existential form. In other words, Time is the continuous movement of Reality as perceived by someone that is manipulated via the Cosmos. By reminding ourselves the role and power of the Cosmos, we then can draw the conclusion that all actions committed by all beings across the entire Spiritual Spectrum affect the reflective properties of the Cosmos, and that reflecting therefore affects the Reality of Time.
Before going on, it is important that we understand that Time is a continuous force—it moves constantly so long as Reality itself is intact and the flow of spirituality through the Cosmos moves as well. We then perceive that movement of Time through our ability to perceive Reality itself—which means the loss of that perceptive ability would mean we can lose track of Time’s continuous flow and often squander the Time we are given during our existential forms.
Focusing in on the mortal experience, we know our Time relative to our existence as a Lifespan—the time we have during our lives before the inevitability of Death expires that Life. As mentioned in this Commentary about the Foreseeing Authority, our decisions do affect that Cosmic Time and, through our various decisions, affect how fast that expiration of our lifespan takes place. However, that principle that Commentary also explores is how other mortals’ actions also affect the overall Cosmos and therefore our Time—which the given example in that previous Commentary being how a car crash that was no fault to one car was prompted by a completely separate car’s poor decisions.
The concept fuels the power of Hayle Kizu’s Foreseeing Authority, but the concept is even more expansive than one would think. Some may have read that earlier Commentary and concluded that it is only the actions of mortal humans that affect the Cosmos and our lifespan, but this is not limited to only humans. All mortals, whether they be human, beast, natural beings such as plants, or even the free flowing excess spirituality that is Nature itself, affect the movement of the Cosmos; a tree that has naturally felled can knock down a powerline that affects a support system for someone’s life in a medical center and cause their vessel to die—effectively expiring that person’s lifespan by changing the flow of Cosmic Time.
As baffling as it seems, Cosmic Time is that interconnected, and as we spoke of the Foreseeing Authority earlier this Period, Hayle Kizu can also see those Cosmic circumstances from all mortal beings and then narrow and determine Deaths through that vast ability—including the actions of beasts and Nature itself. As I mentioned before, the Foreseeing Authority is a baffling power that could only be perceived fully or carried out by divine means, and I admit my limitations to properly explain this concept as a human myself. Regardless, the decisions of all mortals affect the lifespans of all other mortals regardless of proximity.
Speaking of those decisions, we can also refer back to Sacred Child Ahnvouyosia’s Sacred Lesson of “Love’s Untimely Quarrel.” In that lesson, taught via a tale about two lovers, the two lovers squander their respective Time and make decisions that ultimately lead to both of their Deaths by hastening their lifespans. The two lovers effectively exhausted all their avenues to kindle their Love while also cutting their own lives short in the process; Death then ensues, as it always shall.
This tale, while not necessarily focused on Death, also demonstrates the connection between Death and Time. And so, while we may not know exactly the time and date in which we will die, we can know that we will eventually die and that all Cosmic decisions from all beings is constantly manipulating that Time and our lifespans; it is not limited to only our decisions. This also shows the futility of immortality, as that vast connection of lifespans affecting each other surely makes the introductory attempt at immortality a hefty one; it would essentially require someone be able to control all actions of all beings in all of existence, which is foolishly outrageous.
We can see this principle mentioned in this Commentary, where the term Shared Living Will, is briefly invoked by my colleague Ery. This is that principle in action from a mortal perspective, the Shared Living Will effectively means that all our lives are connected via the Cosmos, and all actions by all mortals affects all other mortals via that Cosmic Flow and reflection. We share that Living Will through the connection to the Cosmos. That vast connection makes immortality an unbelievably fatuous endeavor.
But that absurd pursuit meets and even higher challenge that essentially makes true and full immortality impossible, and that is the force of Nature itself. Nature, as mentioned throughout our Ordinance’s Commentaries, is the Creating Force of our Reality. Nature is the medium in which we spawn and exist upon, and Nature is the rulemaking force that determines how we interact with Reality itself. And as mentioned in Sacred Child Niinkisia’s Sacred Lesson of “Natural Rebirth,” Nature cannot be bested or conquered by beings who spawn from it and are beholden to it. Nature, as explained in this Commentary, sets the rules for what actually is fatal to our lifespans and vessels, and through all these combined circumstances, immortality becomes essentially null via that Divine mandate and Truth that Nature sets the rules for all those within it. One may find ways to temporarily suspend their Reality, as Deceptuary seeks with his mortal vessels, but even those vessels are beholden to Nature’s rules and can be destroyed via the Sacred Children’s spirituality. It is for this reason that the Immoral Act regarding this sin is named the “Immoral Act of Pursuing or Obtaining Immortality or Suspended Reality.”
Time is continuous, the Cosmos are interconnected, Nature is unconquerable and sets the rules, and Death is Eternal. This is another example of how the various Xyphozons work together to bring about each other’s various attributes. Death is an Eternal Reality, but much like Hayle Kizu’s Foreseeing Authority, Death’s Eternal status is backed up by virtually every other Xyphozon’s attributes to ensure that the constant flow of spirituality is continuous through the process of Birth and Death.
—crX, voX, lnX, erX
