Ixoviotelire

Knowledge, Death, Vanity, Balance, Scrying, Ambition, Transmutation

Ixoviotelire is described primarily through the Rudu adEndo. It (for it bears the gender of the supplicant at all times) is not attested in the official Ixaba and, thus, is considered of dubious canonicity by the rest of the Esotericist community.

Though its name begins with the 'ix-' marker, indicating a spiritual entity, the ritual quality of ixa is not natural to Ixoviotelire; that part must be supplied by the supplicant, as without effort the spirit cannot exist in and of itself. Ixoviotelire is considered a potent reservoir of iparda (perception) and ivonela (charisma), however, as these deal with the practitioner's sense of the world-state and of themselves, respectively. Ritual sigils worked in its name are sometimes called the practitioner's 'forked path' because the two tines of the seven-fold star that are emphasized fork from one another - unified at the root, but split and mirrored from one another at the end. Suitable ritual focuses for sigils directed at Ixoviotelire include a mirror or other reflective surface (i.e. a font of water), something prized by the practitioner, or the practitioner themselves.

The seekers of Ixoviotelire are usually scholars, would-be captains of industry, or nationalistic politicians - and are often narcissists to boot - but they are always steeped in the deep, hidden lore of the religion where it bounds on schism and ancient heresy. Many are also men on the middle-rung of a Greathouse family's social hierarchy, a position where they are spurred to self-development by the unique contradictions of their station: too senior to fall into a lesser role where someone above can provide the stability of uncontested guidance, but not of the right gender or high enough in seniority to advance to a higher station for many years to come. They are often from the Knappist sect because of its emphasis on the development and perfection of the spiritual self, though most Knappists are not so egotistical as to delve the Rudu for answers to what their own final state should look like.   By contacting Ixoviotelire, practitioners hope to build it up into a stronger reflection of themselves. Said another way, Ixoviotelire is built up into an ideal form of the practitioner themselves and then merged with as a way to embody that ideal in oneself. The confrontation with Ixoviotelire is, fundamentally, an exercise in analytical psychology wherein the practitioner is brought face-to-face with their own 'shadow' and must either reconcile with it or be fundamentally changed by the experience. This superimposition of traits onto the godform is an inversion of the usual ritual path wherein the practitioner draws upon the pre-existent virtues of a pre-existent spirit whose values are formed in communion with the historical Rostran folk traditions.   The exact goals of practitioners in contacting this spirit - beyond apotheosis - are as varied as the practitioners themselves. A given ritualist might see a flaw in themselves that they want to excise, a positive trait that they want to emphasize, or some quality that they would like to possess so desperately that they can see it even when it isn't present in the mirror at the center, and this will be the ultimate goal of binding Ixoviotelire. Though Hierophants see tremendous hubris in trying to bind Ixoviotelire, the spirit is unusual in that it is very rarely contacted with ill will towards others relative to its peers like Ixaumaika; even if called improperly, the only victim of a binding - improperly executed or not - will be the binder themselves.

Ixoviotelire's first and foremost goal is to exist in and of itself. As a reflection of each individual supplicant, Ixoviotelire can only arise to the exalted position of existence by the will and ritual practice of each individual supplicant, who supplies his or her face and potency to the spirit in the hopes of making it the embodiment of what they desire to have and to become. Ixoviotelire tempts the supplicant with offers of greater knowledge and spiritual power, but also shows those who perceive it their own form in all its flaws as well as all its glory. Then, if the Rudu adEndo is to be believed, the supplicant may merge with the mirror spirit and ascend or descend to their 'silver state.'