Behind the Scenes with James Rich

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On location of the short film, “Secret Admirer”

Dalen Brazelton directs this short piece of a behind the scenes footage and interview of James Rich of Qabick Cents Productions about his short film.

Be sure to check out Dalen Brazelton the star of “Secret Admirer” on his website and various social media. Give a big warm welcome to the newest member of the Qabick Cents Family!

The Joker Phenomenon

Read Time: 6 minutes

“Is it just me or is it getting crazier out there?”

Spoiler Alert

Many have praised Joaquin Phoenix’s Joker as being representative of a much larger, impactful, and culturally concerning, phenomenon- and rightfully so. The tragic villain archetype that is driven to the point of insanity by a bitterly resentful society is one that an alarmingly large amount of people resonate with, including this author. The depiction of the common man struggling against the gloomily impending tendrils of nihilism that threaten to ensnare him in its ominous clutches and drag him down into the darkest, most abysmal depths of despair is incredibly chilling- not merely because it depicts the desperation that lays dormant within the core of a human being until it is awakened when pushed to a cynical radicalism, but because Arthur Fleck wrestles against it with every ounce of intention that he possesses, and still fails to retain what little there was of his sanity. 

It is a point of curiosity to observe the vehement sensationalism revolving around the film, along with insistences that potential violence would be inspired by its gritty, controversial elements. Both the army and the FBI issued severe warnings pertaining to the possibility of violence relating to it. The 1980-esque grit of an impoverished conflicted and divided Gotham that teeters on the fragile veil of class warfare and political radicalism is an illustration that many within the predominantly left-wing media evidently felt would resonate too abrasively with the American public. The wide variety of responses from critics illustrate that the official narrative and mainstream perception of the film is nearly just as multifaceted as the film itself.

Although this origin story of the tragically unhinged, homicidal and clinically insane comedian differs from that which is described in the Killing Joke story arc, the plausibly realistic societal struggle that Phoenix’s Joker endures before succumbing to mental instability as a result of cynical antagonism is all the more chilling when juxtaposed with Mark Hamill’s cosmetically altered clown that falls victim to an incident in a chemical plant in the 1988 comic.

Although it describes a different, more dramatized origin story for the Joker, the 1988 comic The Killing Joke describes a mentality of comically bitter nihilism that serves as character inspiration for the film.

“I hope my death makes more cents than my life.”

From the riveting introduction depicting the brutal violence that Arthur is subject to while attempting to circumvent the dangers of a harsh world of economic instability, to the disturbing event in which he is forced to take the lives of two assailants who attack him but chooses to voluntarily hunt down and take the life of the third in outraged agony, the film illustrates the disastrous descent of a disadvantaged, neurologically disturbed introvert into the terrifying obscurity of isolation and despair.

The larger implications of the film, however, are more intriguing; while the individual aspect of Arthur’s existential struggle against incessant obstacles and troubles appears to appeal more towards alternative right circles, the broader political consequences of social upheaval and rioting against the wealthy elite of Gotham in the name of social justice is very much demonstrative of postmodern leftist domestic terrorist organizations, notably Antifa, an anonymous anarcho-communist domestic terror organization that is notorious for their preferred tactics of physical violence against any who demonstrate political disagreement with them. The allusion is so self-evident that one scene in the film depicts a newspaper with a headline pertaining to “fighting fascism”- presumably, the city’s wealthier populace, personified within the billionaire mayoral candidate Thomas Wayne.

Arthur Fleck remains in a position of apolitical status throughout the duration of the film, despite becoming intrigued by the upheaval that consequently results from his actions. The comically absurd mentality that he forges throughout the consistent chaos of the film is hauntingly reminiscent of modern political conflict; the experiences of societal alienation, isolation, mental illness, frustration, and the inability to connect with others in a constructive environment are experiences that many find familiarity in, and these ailments are precisely the catalyst that serves for the expansion of politically radical ideologies on both the left and the right. Unable to forge valuable meaning from the fires of civilization, they instead craft shelter from an existential storm in its ashes. 

“For my whole life, I didn’t even know if I really existed. But I do, and people are starting to notice.”

Alternative right circles have often voiced a mentality of social isolation, severe disillusionment, anxiety, frustration and general obscurity that prevents them from being properly understood. To a degree, many of their societal criticisms are valid: 7 out of 10 people who commit suicide are white males. Mental illness disproportionately affects men, with substance abuse impacting them at a 3 to 1 ratio in comparison to women. In 5 out of 6 cases, child custody is awarded to mothers rather than fathers, with the majority of fathers receiving only minimal visitation rights. 

Likewise, with several left-wing grievances; An estimated 16.9% of Americans report being financially incapable of affording healthcare, which in turn obstructs accessibility to mental health assistance. Major corporations often avoid taxes via legal loopholes and other mechanisms designed to grant them the equivalence of human autonomy.

These societal ailments are of legitimate concern, and need to be delineated upon in order to create solutions to alleviate them- however, postmodern reactionary political movements, as depicted within the film, do not legitimately provide solutions, but rather, send the dissidents spiraling downwards into an ominously bitter, masochistic chasm of nihilistic self-loathing. These hasty actions of a political rebellion attempt to serve the goal of emphasizing the cultural diseases which have long been ignored, and command attention towards displays of societal protest in a desperate effort to draw any type of emphasis towards the neglected and disenfranchised. In the film, this violent desperation culminates in the complete social upheaval and destruction of Gotham as it is torn to polarized pieces by social dissidents, all donning clown masks in honor of Arthur’s clown-like appearance, in bitter mockery of what they perceive to be an innately unjust world around them. Similar imagery has dominated alternative right in referring to modern society as a “clown world”.

“I used to think my life was a tragedy. But now I realize, it’s a f***ing comedy.”

Arthur’s plethora of delusions throughout the course of the film, including an imagined romance with a charismatic neighbor, illustrate in apt detail the desperate attempt of modern political radicals to romanticize fabricated alternative realities, like the installation of a communist regime on the alternative left, or the complete destruction of society via accelerationism on the alternative right- which, arguably, aren’t diametrically opposed in terms of their preferred methods of carrying out these extremities. In facing the abyss of bitter nihilism, Arthur, in reminiscence of many political radicals in the modern-day, turns to absurdism in desperately attempting to craft some existential meaning out of comedic chaos. In the struggle against a formidable reality, it proves an imperative for him to don a comical facade to conceal the depths of despair hiding beneath his layer of cosmetics. Likewise, the same mentality has been adopted by many radicals in the modern day; they freely adopt the facade of cacophonic comedy, eager to ignite violent upheaval. A change, any change, is deemed not just desirable, but a moral imperative. 

The climax of the film, in which Arthur murders a popular television host who he previously idolized but has since been shunned by, masterfully illustrates the eventual degradation of the mental health of those who suffer from these forms of social isolation and mental illness. What initially began as a relatable example of frustrations within an unjust society swiftly escalates to the worst degree of severity, throughout the course of Arthur’s swift descent into madness.

What remains profound- and extraordinarily chilling- about the film, is its capacity to make the Joker more than a detached, impersonal character that lacks any attributes worthy of empathy or relation. Rather, the initial frustrations expressed by Arthur in his existential war against his own disillusionment with the world around him is a point of reminiscence for many. 

Although many insist that the film is a demonization of those who resonate with these struggles, I feel this to be a misinterpretation. If anything, it demonstrates a tragic archetype that effectively highlights the most alarming elements of modern society, its failures, and the consequences resulting from the increasingly prominent polarity of political ideologies. In taking into consideration the world around us, and the ailments that currently plague us, it is necessary to ask, not what the ailment is, but why it has arisen in the first place. Phoenix’s masterful, emotionally gripping performance has provided a valuable way by which to introduce that conversation. 


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

Sample of Kristen Lynn’s upcoming single, ‘Catch Me’ a Qabick Cents Production.

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This song will be featured on the ‘Secret Admirer’ Soundtrack, a short film by James Rich. We will be re-recording/re-mastering this and re-releasing it soon! Stay Tuned to Qabick Cents.

ANNOUNCING: Kristen Lynn, will become Qabick Cents Productions First Official Singer Songwriting Artist.

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The contracts are being written up now, and will soon have the ink dry. We at Qabick Cents Productions are PROUD to be able to bring the amazingly talented:

Kristen Lynn to our Qabick Cents Family. She has an incredible voice, and we couldn’t be more thrilled to have her on board. Please, everyone, give a warm welcome to her. Go check out the recordings she has up now, right here.

My favorite so far would be this Track here. An original song called Catch Me, will be specifically re-mastered, produced, and engineered by James Rich, for Qabick Cents Productions.

This song will be an official Qabick Cents Production, and we will publish it. This song will also be featured on the soundtrack of the upcoming short film by James Rich, Secret Admirer.

We will publish a few more singles to come, but look out world! Kristen Lynn of Qabick Cents Productions is about to take the world by STORM!

Libations of Love

Read Time: 7 minutes

The Basic Framework for Hellenic Ritual

The purpose of rituals

First and foremost, it is imperative to understand why rituals are performed in general. The goal of the Hellene is to live a life of purity in the pursuit of virtue and communion with the Gods, by prioritizing spiritual values over carnal concerns. We accomplish this via rituals; the purpose of the ritual is to enter into a formal state of communion with the Gods, by purifying the physical body, as well as the soul, of all carnal impulses and distractions, so that the soul might enter into a higher state of consciousness and worship to efficiently exalt the Divine. While more casual offerings might be made in the form of small prayers, meditations, or the mere burning of incense, the ritual is the pinnacle of Hellenic worship, and a necessity in establishing a reciprocal relationship between ourselves and the Gods. The ritual necessitates entering into a spiritual state of consciousness by facilitating a formal, solemn atmosphere, by which the altar might provide a place of reciprocation between mortal beings and the Olympian Gods. 

Ritualistic offerings and sacrifices are integral to Hellenic worship, as discussed here. Unlike monotheistic religions, those of the polytheistic traditions, especially Hellenismos, revolve around sacrificial praise. A question frequently presented to polytheists pertains to why sacrifices are rendered an imperative, given that the Gods are deemed perfect and without need. Sallustius discusses this in detail in the text “On the Gods and the World”: 

“The divine itself is without needs, and the worship is paid for our own benefit. The providence of the Gods reaches everywhere and needs only some congruity for its reception…From all these things the Gods gain nothing; what gain could there be to God? It is we who gain some communion with them.”

It is understood, then, that the action of sacrifice and offering is beneficial to us, insofar as it cultivates within the Hellene/Philhellene a mentality of humility, transparency and Arete(virtue) as we offer our sacrifices to the Gods, not out of mere obligation or necessity, but in sincere love and adoration, because our souls possess the inherent desire to praise them. (The Hellene is the ethnic Greek; the Philhellene is the worshipper of the Gods who is not ethnically Greek, but has developed a sincere love for the Greek traditions. Henceforth throughout the remainder of this essay, the adherent of Hellenismos will be referred to as the Hellene, due to the aspiration of every worshipper of the Gods to become philosophically Greek, or Hellenic, irrespective of ethnic origin.)

    Our relationships with the Gods are established entirely upon the basis of reciprocal affection, devotion, and divine Ǽrohs, or, the spiritual intimacy and love that causes our souls to gravitate towards the pure benevolence of the Gods. Finding within ourselves a mortal fallibility and insufficiency, we look to the Gods with the sincere desire to be taught a life of divine virtue(Arete), moderation and love by them, by pursuing the spiritual interests of the soul, rather than the carnal concerns of the body.

The core of sacrifices and offerings to the Gods, and the epitome of Hellenic worship, is illustrated within the form of Libations. These sacrifices are defined as liquid offerings that are poured out into a hearth fire, onto the ground, on tree roots, or into seas or lakes. The important aspect of the libation is the purpose and spiritual symbolism of this offering. Libations are the physical representation of 1) the “pouring out” of our prayers, sincere supplications and humble requests to the Gods as offerings; 2) a reciprocal communion between the divine deities and mortal beings, and 3) an act illustrating our devotion and humble love of the Gods. What has been poured out of a vessel cannot be returned to it, but, has, in a state of permanence, been poured out as a definite offering. Likewise, the prayers that we offer to the Gods are symbolically poured out and offered as an act of exaltation of the Divine.            

All components of the altar are representative of higher spiritual ideals; the candle and incense are representative of Goddess Hestia, Goddess of the Home and Hearth fire; the statues represent the physical illustration of the Gods, who are incorporeal and transcendent; the knernips bowl represents the purification of the physical body and soul, and the offerings and libations(liquid offerings contained in a sacred vessel) depict the sacrifices that we offer to the Gods in the aspiration to establish with them a reciprocal relationship of Kharis(divine grace) and Eros(divine love). 

While in ritual, the physical is elevated to a state of synchronicity with the metaphysical, and the consciousness is placed within a position of receptivity to the Gods. In order for a ritual to be effective, it adheres to the basic framework of Hellenic practice, which has been summarized in five central points:

  1. Cleansing
  2. Meditation
  3. Exaltation
  4. Supplication
  5. Sacrifice

Cleansing(Katharmos)- The first step of the ritual is incredibly important, as it establishes the precedent for the remainder of the process. Hellenismos rejects the concept of inherent sin, as it is described in monotheistic traditions, but instead describes Miasma, a type of inevitable carnal debris that becomes attached to human beings over time throughout our interactions and engagements with the physical world and participation therein; situations that are representative of the soul’s attachment to the physical world cause the collection of miasma, a few examples being childbirth or being around the deceased, engagement in sexual activity, or other forms of physical indulgence. Miasma is not deemed an inherently evil characteristic, but rather, one that is innate to human beings, and a potential obstacle that can obstruct our capacity to connect in direct synchronicity with the Gods. Therefore, it must be cleansed prior to communing with the Gods.
The Hellene begins the ritual by lighting a (natural) candle to facilitate the hearth fire; incense might alternatively be used as well. Miasma is cleansed through the creation of Khernips, or, Lustral(purified) water. Traditionally, this is created by collecting pure spring water(but other forms of purified water may prove sufficient) within a sacred vessel used only for this designated purpose, and, after lighting bay leaves aflame, extinguishing them within the water. Through this combination of the elements of water and fire, the former representing the washing away of impurities, and the latter representing the burning away of insufficiencies and moral blemishes, khernips is created. After this is done, the Hellene washes their hands and face, and dries with a towel. This process is the purification of the body and physical representation of the purification of the soul. One might also sprinkle the water and barley over the altar, to sanctify it for the sacred rite.

Exaltation- One must always approach the Gods in a state of humility, worship, and genuine adoration. Before any other Gods are called upon, the Hellene, first and foremost, honors Goddess Hestia, Goddess of the home and the hearth. Hestia, one of the 12 Olympian Gods, resides within the hearth fire of the home, which traditionally provided light, illumination and life to the household. She is also the Goddess who taught the sacred rites of the Gods to man. Accordingly, we honor her before any of the other Gods and Goddesses. Our posture of praise is to stand, with hands raised towards the heavenly realm of Olympus, when we call upon the Gods.

The Hellene may recite a prayer to Hestia, such as the Homeric or Orphic hymn to her(the Homeric and Orphic hymns may be used for all of the Olympian Gods and Goddesses as well). 

Meditation- After the body and soul have been cleansed, it is necessary to likewise prepare the mind to enter into a state in which it might attain a reciprocity with the Gods. In order to do this, the Hellene steps back from the altar and, in a pious, meditative state, contemplates on the purpose for the sacred practice, that being, to enter into a sacred, pure state of mind, so that they might be more efficiently prepared to commune with the Gods. When this is complete, they are prepared to exalt the Gods.

The Orphic hymn will be used here as an example:

“Queen Æstía daughter of mighty Krónos,   

You dwell in the center of the home with your vast everlasting fire,

Purify the initiates of these rites,

Inspire endless youth, wealth, benevolences, and holiness.

You are the dwelling-place of the blessed Gods and the strong support of mankind.   

Eternal, many-formed, beloved, and verdant.

Smiling, happy one, accept these offerings with kindness, 

Breath upon us weal and soothing health.”

Supplication: After expressing our humble appreciation and gratitude to the Olympian Gods(Hestia, in this case) we might ask for their assistance in whatever it is that we require need of. For Hestia, we call upon her to provide guidance of our prayers and offerings that will be made throughout the ritual, as well as asking her to occupy the hearth that has been provided on the altar. 

Sacrifice: After these prayers has been made, the Hellene pours out the first libation in honor of Goddess Hestia. The vessel is picked up with the right hand, held up towards the heavens with both, and dedicated to the Goddess, after which it is held in the left hand to designate it as an offering, and poured out gradually upon the ground/hearth fire. After this initial offering to Goddess Hestia is complete, the same process is continued with whichever Gods/Goddesses the Hellene seeks to commune with: Exaltation via prayer, sincere supplication in discussing our needs, and the offering of libations as a sacrificial form of worship. After this has been performed to the intended Gods/Goddesses, the ritual is closed in the same manner by which it began: with a prayer to Goddess Hestia, in expressing appreciation for her having facilitated the ritual, and pouring out the final libation to her. What remains of the libation can then be consumed by the Hellene, as a symbolic communion between ourselves and the Gods.

In this circumstance of offerings and libations to the Khthonic(Underworld) Gods and Goddesses(Hades, Hekate, Charon, Styx, etc), these libations, known as Khoe, are performed in a different manner; the hands are not raised towards the heavens when in prayer, but point downward with the palm toward the earth; when libations are poured, they are not gradually poured out, but dumped out abruptly, with the entirety of the offering being emptied; none of these libations are ever consumed by the Hellene. This is also the method by which offerings are made to the ancestors and Greek Heroes(Perseus, Achilles, Theseus, Heracles, etc). 

Rituals are an imperative, integral portion of Hellenic worship, and it is according to these practices that the Hellene establishes reciprocity with the Gods, and in so doing, pursue a life of virtue and philosophy.


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

“The Bacchants Are Few.”

Read Time: 8 minutes

An Introduction to Hellenismos

In his discussion with his compatriots immediately preceding his execution at the hands of the Athenian State, Socrates elaborated upon the nature of the philosopher’s life, and their general mentality regarding morality, conduct and death. In contrast to the average person that is guided according to instinctive impulse, the philosopher, he states, is provided fulfillment through the pursuit of Wisdom, rather than carnal concerns. Their interests originate from the soul, rather than those of the body, which are the precedent for all matters of discord and conflict within life, and for this reason, they perceive death, not with fear, intimidation or hesitancy, but with affirmation and confidence.

“ἡβῶν ἐγκρατής

When in youth, be self-disciplined.

μέσος δίκαιος

When in middle age, be just.

πρεσβύτης εὔλογος

When an elder, be reasonable.

τελευτῶν ἄλυπος

Upon reaching the end, be without sorrow.” — Delphic Maxims

He elaborates further upon the nature of Wisdom, and declares that it, in itself, is a purification rite, that properly prepares the soul for the pursuit of a virtuous life through courage, moderation and justice, otherwise called Arete; without wisdom, however, these things are rendered an illusion. There are, as he iconically declares: “Many who carry the Thyrsus, but the Bacchants are few.”

Similarly, the traditional polytheistic paths of Antiquity experience a familiar problem; many within neo-pagan reconstructionist groups adopt the titles of these respective traditions without understanding the fundamental nature of them; a plethora of “pagans” lack any knowledge pertaining to any particular tradition, and accordingly adopt the mantle of “Paganism” as little more than an aesthetic used to cultivate controversy. The term “Paganism” is too broad a word to refer to in this discussion because it covers an incomprehensibly vast quantity of different traditions and religions. For this reason it is necessary to specify the particular tradition and discuss the foundational tenets of Hellenismos in particular, to provide clarity and dispel uncertain ambiguity.

Nymphs of Parthenope, Charles Meynier. Circa 1827

I. It is polytheistic. Hellenismos primarily revolves around the worship of the 12 Olympian Gods,or Theoi: Zeus, Hera, Poseidon, Athena, Ares, Aphrodite, Artemis, Apollo, Hestia, Hermes, Demeter, and Hephaestus. It does, however, also include the acknowledgement of the deities of the Underworld, the Khthonic Gods(including Hades, Hekate, and Charon) the ancestral spirits, the Titan deities(Erebus, Gaia, Atlas, Hekate, Styx, et cetera) the heroes(Achilles, Perseus, Theseus, Heracles, et cetera)and other Gods and Goddesses. The multiplicity of the Gods is logically consistent with the varying moral forces and archetypes that characterize our universe; Hellenismos does not, therefore, attempt to actively antagonize or oppose the belief in other Gods; rather, these deities are representative of the Hellenic people, culture, and perspective.

II. It is ethnic. The practice of Hellenismos originates out of a geographically-specific area, and is respective to the Greek culture during the Hellenic era, approximately 2,500 years ago(but with many traditions that precede that time period) beginning around the time of the establishment of the Athenian Democracy and leading up to the death of Alexander the Great. The acknowledgement and appreciation of the historical context revolving around the Hellenic culture is necessary to actively practice the tradition effectively.

III. It is orthopraxic. There are two classifications of religion, faith-based religions that are contingent upon a dogmatic belief, and Orthopraxic ones, that are exercised according to conduct and practice of life. Hellenismos is the latter, while the Abrahamic monotheistic traditions, particularly Christianity, are the former. Morality is not determined according to the coercion of an impersonal deity; it is cultivated through virtue, moderation, respect, modesty, discipline and a healthy affirmation tempered by humility and the acknowledgement of our own mortality.

IV. It is reciprocal. The practice of Hellenic ritual revolves around the reciprocation of affection and sincere love between mortals and the Theoi. We provide offerings to them in actions of adoration and devotion, rather than dogmatic necessity. Hellenismos is an erotic religion(within the context of spiritual intimacy and the soul’s adoration of the Gods.) It is not established upon coercion, force, or scriptural authority. It is the culmination of our efforts to express gratitude and exaltation.

V. It is in agreement with science. The first revolutionary scientific discoveries of Western civilization were accomplished by the Hellenists; Democritus was the first to create the Atomic theory; Anaximander, the second recorded philosopher in Western history, established the beginning theories of evolution and gravity, crafted the first three dimensional model of the universe, and theorized a helio-centric system. This same philosopher also discussed an eternal matter than permeates throughout all living things, the “Apeiron”, E.G. “The infinite, the boundless”. This is likewise proven by scientific observation via the law of conservation of mass: “Matter can be neither created nor destroyed, but it can be converted into another form.”
Contrary to assumption, the polytheistic traditions do not deny or reject empirical phenomenon; rather, we observe the universe and all of its mechanisms with a perpetual sense of awe and appreciation. Hellenismos deems Logos[logic & reasoning] a gift provided to us by the Gods. If anything, this cultivates scientific curiosity, rather than desecrating it.

VI. It is cultural, rather than dogmatic. Hellenismos does not revolve around any specific text for the sake of authority, but rather, encompasses the mythos, poetry, playwrights, art, architecture, philosophy, political theories, scientific discoveries and religious traditions of the Greek world of antiquity. It is not merely a religious idea, but an all-encompassing culture, and should ideally be appreciated in its entirety.

VII. It is not a faith. There is no Hellenic faith. We do not believe in the Gods as a matter of theoretical faith, blind assumption or dogmatic authority. Rather, we embrace them as living deities, in absolute affirmation. The Gods reside within a higher realm, which thoughts, virtues and transcendental ideas also occupy. All physical objects are mere representations of a higher universal ideal, as discussed in Plato’s Allegory of the Cave; accordingly, the objects used in ritual are representative of those higher spiritual ideals of the Gods, and effectively serve as our mutual center of reciprocal communication with them. Accordingly, the metaphysical might manifest itself into the physical.

VIII. It is sacrificial. The key tenet to Hellenic ritual is the practice of sacrifice and offerings; we do not make offerings due to any necessity that the Gods require, but rather, as both a physical and metaphorical gift representing our adoration, love and devotion to them. There is no coercion, force, or dogmatic obligation, but rather, the expression of a sincere love; this form of Eros is what establishes a reciprocal relationship between ourselves and the Gods. The primary method by which we make offerings to the Gods is through libations, the ritualistic pouring of liquids into a hearth fire, the ground, or upon tree roots, to symbolize the solidification of the words that we have spoken in our prayers and supplications; they have been stated in confidence, and have been poured out, in definite declaration. Thus, our sacrificial libations signify our words having been poured out upon the altar of the Gods. Libations primarily consist of red wine, but may also consist of milk and honey, water, or other substances, depending upon the occasion and respective God.

IX. It is communal. Hellenismos is centered around communal worship and the collective celebration of the Gods in the Polis(city). Accordingly, many of the most famous celebrations were within the context of communal worship, whether they be the Eleusinian mysteries(that revolved around the agrarian worship of Demeter), or the annual festive celebration of Goddess Athena via the Panathenaea in the city of Athens. Given the drastic cultural changes of the modern day, we do not currently possess the resources to exercise communal worship to the same degree as the ancient Greeks; our worship, then, emphasizes worship within the Oikos(household), which was, and is, incredibly significant in the Hellenic traditions.

X. It is a way of life. Hellenismos is not merely a religious belief, validated by a strict set of scriptural commands or dogma, but an entire way of life. It is common for monotheistic religions to discuss that theirs “Isn’t a religion, but a relationship”, when in fact, they deem dogmatic fundamentalism that dominates every aspect of life with a militant authority to indicate a “lifestyle”. In contrast, Hellenismos encompasses a philosophy, art, political science, and culture that extends beyond just a religious ideology; rather than discouraging inquiry and human curiosity, we embrace the Socratic spirit of debate and discussion, over antagonism and polarity. 

On Hellenic Morality

The Delphic Maxims provide a framework by which the Hellenist might emulate morality and virtue. Although there are 147 aphorisms provided in the Maxims that were given through the Oracle of Delphi, and, through extension, are attributed to the God Apollo, they can primarily be summarized within a short list.

I. Act in humble honesty, avoid Hubris.

II. Be generous in spirit.

III. Respect your ancestors.

IV. Practice discipline and moderation.

V. Be pious and honor the Gods.

VI. Avoid slander and unjust conflict.

VII. Be fair and pursue justice.

VIII. Practice control in expense.

IX. Demonstrate empathy for the unfortunate.

X. Revere and defend your Nation.

Above all, these tenets summarize the behavior of the Hellenist, in terms of their perception of themselves, behavior towards others, and moral responsibility towards their nation. These general principles illustrate the ideals of the Hellenic life.

The Human Being and their purpose

Prometheus Creates Man in the Presence of Athena, Jean-Baptiste Mauzaisse.

Hellenismos discusses this physical realm, the Cosmos, within the context of it being an extension of the sacred, immortal True Being. This spiritual, transcendent system is complete, omnipresent, and whole within itself; From this spiritual singularity, the True Being experiences a multiplicity that subsequently manifests into various forms, thus producing the various deities- the Titans and Gods. 

Accordingly, the physical realm is the portion of the True Being which has attained the state of organization and order, in contrast to the unorganized chaos outside of it(defined in the Hellenic mythos as tartarus, E.G. a dark void, in the creation mythos). The physical Cosmos is representative of two planes: the tangible, mortal one, and the higher spiritual realm that is eternal. The Gods are not created beings, but emanations of the Eternal being, of which we, and all of the Cosmos, are likewise a part, albeit on a different plane, given our mortal boundaries.
Humans possess the capacity to emulate the ideal characteristics of the spiritual ideals that the Gods embody, through the establishment of reciprocal relationships with them via offerings, libations, sacrifices and prayers. We are instructed according to their divine wisdom and purity, in how to live a life in accordance with the organization of the Cosmos and attain a higher degree of spiritual intimacy with them through the practice of Virtue, or Arete. Although the mortal instruments that we currently occupy will, in time, fade, and pass away, it will return to the rest of the universal matter(via the law of Conservation of Mass), and likewise, our souls return to a higher plane of these spiritual ideals, the forms. All of physical matter possesses, in this way, an eternal connotation, as solidified by scientific discovery; our souls, likewise are a part of that eternal true being. Through the practice of moderation, discipline, magnanimity, transparency, generosity, sacred love and humility, we might draw ourselves closer to the presence of the Gods, and in so doing, order ourselves, physically and spiritually, in an appropriate way to commune with them. This is the primary goal of the Hellenist.

In an age that is characterized by chaos and cacophonic disorder, societal dishevelment and spiritual disease, political polarity and cultural conflict, many are searching desperately for an answer- for spiritual fulfillment, for passionate purpose and meaning, for joy. Hellenismos, for those who have invested the time in studying it, has proven to be a path that provides that fulfillment. Ours is a religion of joy, of completion, of happiness and exuberance, of health and affirmation, of strength and fortitude, of tenacity and resilience. In a world of unhappiness, violence and resentment, Hellenes(both ethnic and philosophical) bear the moral responsibility of working towards building a more beautiful reality in the Goodness of the Gods.


  The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

The Virtue of Vision

Read Time: 3 minutes

Athenian Wisdom & Medusian Hubris 

Perseus Confronting Phineus with the Head of Medusa, by Sebastiano Ricci, circa 1705–1710

“Ὀφθαλμοῦ κράτει.”

“Control the Eye.” — Delphic Maxim 102

One of the central tenets of Hellenismos is moderation, namely, through the rejection of hedonism and hubris. Numerous examples throughout the mythos illustrate the fatal consequences of embracing arrogance, the characteristic that is so thoroughly despised by the Gods: Icarus and Bellerophon both fell from great heights to their own destruction; Narcissus drowned due to his infatuation with himself; Arachne was transformed into a spider after she pompously insisted that she was superior to the Goddess of Wisdom. 
  This theme persists throughout various tales, but the most notable is that of Medusa. The notorious Gorgon who was transformed into a serpentine monstrosity due to sexual engagement with Poseidon while in Athena’s temple serves as the subject for much discussion; while Ovid’s Roman account of this myth differs from the original Greek account as discussed by Apollodorus, the prominent thesis behind it remains similar- that of the virtue of vision. 

Athena possesses various epithets, as do all of the Olympian Gods: Athena Parthenos, Athena the Virgin; Athena Promachos, Athena that stands upon the frontline[of warfare], and, as pertinent to this essay, Athena Glaukopis, Athena the Owl-Eyed. These three characteristics are integral in understanding the foundational traits of the Warrior of Wisdom & Virgin of Virtue. The feature of being “Owl-Eyed” describes the Grey-eyed Goddess’ piercing perception, that penetrates any and all forms of deception, manipulation, ambiguity or obscurity. All intentions and inclinations are revealed according to her divine discernment; this trait proves significant in the Medusa myth.

The Gorgon, in contrast, causes all who meet her fatal gaze to turn to stone; her vision is the inversion of that of Goddess Athena’s; it is the obstruction of sight due to hubris and hedonism, and the inability of mortals to possess the capacity to perceive life with clarity, should they be blinded by their own arrogance. Accordingly, all meaningful relationships are paralyzed and rendered ineffective; the arrogant damn themselves to isolation, misunderstanding and misery.

This theme is likewise consistent in Perseus’ encounter with the Graeae[the Grey Sisters], the sisters of the Gorgons, whose one flaw Perseus would prove able to successfully take advantage of to provoke them to disclose the location of Medusa: the three of them possessed only one eye with which to pass between them, and see. They illustrate a lack of sight, discernment and wisdom. 

Perseus, after having been tasked with the endeavor of bringing back the head of the Gorgon as a prize, was provided the Aegis of Athena and warned that if he were to be able to successfully slay her, he would have to fight her while looking to the reflection within the shield; his own mortal sight would provide insufficient in battling the monster of hubris. Only through wisdom would he prove capable of completing the task provided to him; to see not with his own eyes, but through the eyes of wisdom. 

Perseus with the head of Medusa, Benvenuto Cellini, circa 1545–1554.

 The heroic archetype of Perseus, like that of Heracles, in his twelve labors to pay recompense for his immoral actions, Theseus, in his determination of the right of the Athenians to lead themselves, and Achilles, in the sacrifice of his own life in the pursuit of glory, acknowledges the necessity of sacrifice, the confrontation of one’s own egotistical pursuits, and the acceptance of one’s own ignorance in order to provide fertile ground for the cultivation of Wisdom.

The severed Gorgoneion head placed upon Goddess Athena’s Aegis illustrates an eternal reminder of Wisdom’s victory over hubris, hedonism and materialism, and every Hellenist bears this moral responsibility within themselves, in the confrontation of their own Gorgon. This myth, like the tragedies of Narcissus, Icarus, and Arachne, act as a warning against the deification of one’s own mortal fallibilities and arrogance; the acknowledgment of one’s own ignorance is the first necessary step in the pursuit of virtuous Wisdom, and integral in walking within the path of Hellenismos.

“I am wiser than this man; it is likely that neither of us knows anything worthwhile, but he thinks he knows something when he does not, whereas when I do not know, neither do I think I know.” — Socrates, Apology


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

On a Second Civil War

Read Time: 8 minutes

The ever-escalating postmodern political climate of 21st century America has many political analysts and philosophers prophetically declaring the increasing prominent potentiality of a second civil war in U.S. history. While some moderates are alarmed by the practically nonchalant introduction of this newly revived, radical element into political discourse, others on the right wing, including nationalists, confederate loyalists, non-interventionists, paleo-conservatives, and even libertarians, are beginning to express ideological sympathies with the revolutionary idea.

Assuredly, the most efficient method in predicting and preparing for the future resides in acknowledging and studying the past, in meticulous detail; doing so illustrates an eerily accurate account of the similarities between the political tactics that were used during the Civil War era, and the ones being utilized today, 150 years later. During the 19th century, the political left discovered an enormously effective tactic that would not only serve as a catalyst for the destruction of states’ autonomy, individual liberty, and government restriction, but would do so in the name of benevolent societal progression: racial social justice. The totalitarian ideals of the left remain shrouded in a facade of false societal ideals of equality and egalitarianism, but are actually intended to instigate racial tensions that will further destabilize the country’s dwindling European population and integrate minorities as the predominant representation of American culture.

No longer do whites have rights; how enormously ironic it is for the white man to be deprived of his own liberties, in his own country, by his own invention!

The stereotypical arguments that are made pertaining to the civil war by the postmodern left are enormously incoherent when considered in terms of historical context; contrarily, they demonstrate that the South demonstrated far greater moral consistency than their northern opponents. General Lee, one of the most villified representations of Southern culture, never owned or inherited slaves, and the Confederate Congress permitted African American soldiers to fight for the South on March 13, 1865[1]; this illustrates a sharp contrast to the ethical hypocrisy of the Union, particularly Ulysses S. Grant, who owned slaves; William Sherman, who opposed their liberation; and Benjamin Butler, who captured them as war contraband. This incoherence is likewise demonstrated in Lincoln’s Emancipation Proclamation, which only explicitly prohibited slavery in the South, while neglecting to mention the topic in the North[2]; additionally, the last state to criminalize slavery was not a Confederate state, but was, in fact, the northern Delaware, which explicitly rejected the 13th amendment until 1901- 36 years after the end of the war. This should not be considered a shocking revelation, given Lincoln’s hesitancy towards abolitionism, as well as his blatant declaration that he rejected the notion of racial equality[3]; he even went so far as to suggest voluntary colonization through the return of African slaves to Liberia[4], an African country established by the American Colonization Society in 1821.

Liberal pseudo-academics that reside within their intellectually feeble ivory towers attempt to argue that the civil war was primarily motivated by slavery and racial inequality, when it was, in actuality, fought to establish governmental centralization and federal authority over States’ independent autonomy and economic freedom; the racial component was a mere catalyst devised to 1) forge a false conception of moral superiority for the Union, and 2) effectively dismantle southern autonomy by arguing for totalitarian federal authority over independent state liberty. Thus, to refer to the bloody conflict as the “War of Northern Aggression”, is to indeed allude to it accurately.

Any validity that the argument of the moral atrocity of slavery during the 19th century would possess is instantaneously invalidated when those who crusade against the practice do so upon a selective, subjective basis; other instances of slavery that demonstrate the capacity for other races to use slavery as a tool of oppression, like the Barbary, Arab, and even modern day African slave trades, are ignored entirely.[5] A lack of consistency in the moral perception of slavery illustrates that the goal of “racial equality” was never about equality at all, but is instead a subversive attempt to tip racial prominence and influence into the favor of minorities- which are, globally, the majority.

The same tactics of racial conflict that were utilized in the Civil War were likewise extended into the civil rights movement that rose to prominence in the 1960’s- particularly through legislation that forcefully established racial multiculturalism through mass immigration, notably the Hart-Cellar Act. Lyndon Johnson’s tremendously naive statement that “It[the bill] does not affect the lives of millions… it will not reshape the structure of our daily lives…” was a terribly inaccurate insistence that the romanticized ideal of multiculturalism, when written into law, would not possess any detrimental consequence, and we consider such a statement a hilariously absurd fantasy some 54 years later, as the white population continues to rapidly decline nationwide. It is, then, no astounding revelation to likewise witness the expansion of governmental authoritarianism and communist ideologies; while predominantly European countries illustrate the political principles of liberty, personal autonomy, Constitutionality, and libertarianism, these societal ideals are not present within foreign countries. Asian, African, and Middle Eastern countries are predominantly totalitarian in nature; China, Cuba, Laos, North Korea, Vietnam, Nepal, Guyana, and Moldova all demonstrate either explicitly communist states, or largely sympathize with the ideology, while Portugal, Sri Lanka, India, Guinea-Bissau, and Tanzania all implement socialist policies; Saudi Arabia, Iran, Libya, Bangladesh, Pakistan and Gaza have developed their own theocratic totalitarianism through Sharia law.

The European values of liberty, autonomy, personal responsibility and constitutionality are incompatible with multiculturalism.

(( See: The Reality of Race by Avialae Horton ))

European countries have increasingly adopted totalitarian policies when confronted with the dystopian lie of mass immigration, to compensate for their inability to make it a reality; Great Britain is a notable example of this, given the plethora of arrests of British civilians for hate speech against foreigners, particularly muslims- even to the extent of arresting a citizen for quoting their very own historical politician, Winston Churchill[6]. Other European countries that have integrated multiculturalism, such as France and London, and the capital of Hungary, have consequently created phone applications designed to warn the citizenry about “no-go zones”, or, areas that are particularly susceptible to violence and crime due to foreign presence. Now, with the recent attack on the Notre Dame and Saint Sulpice, the two largest cathedrals in France, and signs indicating that these events were, demonstrably, acts of orchestrated terrorism.[7]

Those who demonstrate skepticism towards the notion that white identity in America is under siege by multiculturalists might again consider several recent instances that validate such a claim; conservative college students are now subject to physical assault on college campuses and in public environments[8], elitist actors and other minorities are defended despite fabricating false hate crimes[9], and some producers and political organizers are explicitly prohibiting the inclusion of white Americans at events and in films.[10]

When retaining ethnic homogeneity, however, European countries likewise retain political principles that emphasize liberty and personal autonomy, rather than advocating for globalist, universalist interests; this illustrates why independent countries like Poland and the Czech republic have suffered sanctions from the European Union, due to their refusal to accept the mass immigration of refugees. Now, with the introduction of the United Nations’ proposal to introduce “Replacement Migration”, or, the systematic replacement of a country’s native population with a foreign demographic to compensate for a declining and unsustainable birth rate[11], there is a demonstrably global initiative to effectively dismantle the autonomy of European countries through forced alien immigration. It is, upon this account, evident that the inevitable social tensions arising from multiculturalism within the United States are a mere microcosm of a global phenomenon.

One observes the modern era with a feeling of reminiscence; we have assuredly been here before. The same deceptive political-cultural mechanics that were utilized to manipulate the notion of ethnic identity during the Civil war era persisted throughout the post-Antebellum era, and we find ourselves amidst the same ideological struggle in the present. After having shed the tradition of ethnic identity, the European population has been successfully demonized in the name of engineered social justice, despite sincere efforts to establish egalitarianism. It has arrived, through extensive interaction with opposing demographics, at a harsh truth: Egalitarianism was never the goal- but the displacement of the European population certainly was.

It is only through the acknowledgement of these facts, irrespective of how cynical and utterly dire they appear to be, that any collective European identity might be reforged in the name of cultural coherence, to combat the systematic erasure of the history, heritage and honor of the European tradition. A world in which the statement “It’s okay to be White” does not invoke provocations of physical violence, systematic terrorism, social intimidation, and oppression, need not be a distant vision.


[1]“That while employed in the service the said[negro] troops shall receive the same rations, clothing, and compensation as are allowed to other troops in the same branch of the service.” — Section III, Part I of General Order 14 of the Confederate Congress

[2] “And by virtue of the power, and for the purpose aforesaid, I do order and declare that all persons held as slaves within said designated States[Arkansas, Texas, Louisiana, Mississippi, Alabama, Florida, Georgia, South Carolina, North Carolina, and Virginia] and parts of States, are, and henceforward shall be free…the people whereof may not then be in rebellion against the United States and which States may then have voluntarily adopted, or thereafter may voluntarily adopt, immediate or gradual abolishment of slavery within their respective limits; and that the effort to colonize persons of African descent, with their consent, upon this continent, or elsewhere, with the previously obtained consent of the Governments existing there, will be continued.” — Preliminary Emancipation Proclamation, September 22, 1862

[3]“So far as I know, the Judge never asked me the question before. He shall have no occasion to ever ask it again, for I tell him very frankly that I am not in favor of negro citizenship…Now my opinion is that the different States have the power to make a negro a citizen under the Constitution of the United States if they choose. The Dred Scott decision decides that they have not that power. If the State of Illinois had that power I should be opposed to the exercise of it….I will say then that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races…” — Lincoln-Douglas debate of

[4]“My first impulse would be to free all the slaves and send them to Liberia.”– Lincoln’s speech in Ottawa, August 21, 1858

[5]Modern day slavery continues in Libya, North Korea, Uzbekistan, China, the Congo, Pakistan, the Dominican Republic, Iraq, and Yemen.

[6]The Liberty Great Britain party candidate Paul Weston was arrested in 2013 by British police for alleged “religious/racial harassment” for quoting a passage from Churchill’s book, the River War, about the anti-humanitarian nature of Islam and its advocation of sexual slavery.

[7]In addition to the 875 cathedrals and churches that were vandalized or attacked in 2018, several more have been attacked leading up to the coincidental fire of the Saint Sulpice on March 17th, and the destruction of much of the Notre Dame on April 15th. 3 days before the latter incident, jihadist Inez Madani was sentenced to prison for orchestrating to burn down the Notre Dame, and encouraging Muslims to commit acts of terrorism against France. College student Hayden Williams commanded global attention when he appeared at the CPAC conference after being viciously assaulted at UC Berkeley.

[8]College student Hayden Williams commanded global attention when he appeared at the CPAC conference after being viciously assaulted at UC Berkeley.

[9]The most notable example of this is Jussie Smollet’s fabrication of a racially motivated hate crime in Chicago, in which he paid two Nigerians to pose as Conservatives and attack him.

[10]A recent mayoral event in Savannah, Georgia, prohibited white reporters from entering the facility. Separately, Jordan Peele has stated that he will not include white actors in his films.

[11]“ For Italy, Japan, the Republic of Korea and Europe, a level of immigration much higher than that experienced in the recent past would be needed to offset population decline. As a result of this higher level of immigration for Italy, Japan and Europe, 18 to 29 per cent of the 2050 population would be post-1995 immigrants and their descendants…” — Chapter 5 of the United Nations Population Division Executive summary of Replacement Migration


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

The Mysteries of the Phoenix – Phœnix – Phenix – φοῖνιξ

Read Time: 18 minutes

“Know that the Phoenix is the soul of the Iliaster (that is, the first chaos of the matter of all things). It is also the Iliastic soul in man. ~ Liber Azoth, S. V., Practica Lineae Vitae. 


Beautiful, glorious and sacrificing self for renewal, you build a pyre and set yourself ablaze. For the sake of self. Red bird of fire you come forth through your ashes a new bird shedding the old self which no longer is needful. You embrace your new strength and fly to the heights of the sky to the city of the sun and give the ashes unto the alter of the sun god for your immortality. Embrace yourself for you are a child of the sunand will live eternal through birth, death, and renewal! The spirit never dies!.     ~ Poem – The Phoenix – by Rebecca Wiles. 

“I am the Phoenix, the Fiery Sun, Consuming and Resuming Myself.” ~ The Egyptian Book of the Dead: Awakening Osiris. 

The phoenix, or phœnix as it is sometimes spelled, has been an enduring mythological symbol for millennia and across vastly different cultures. Despite such varieties of cultures, societies, and times, the phoenix is consistently characterized as a bird with brightly colored plummage, which, after a long life, dies in a fire of its own making, only to rise again from the ashes. From religious and naturalistic symbolism in ancient Egypt, to a secular symbol for armies, communities, and even societies, as well as an often-used literary symbol, this mythical bird’s representation of death and rebirth seems to resonate with humankind’s psyche and aspirations. The earliest representation of the phoenix is found in the ancient Egyptian Bennu bird, the name relating to the verb “weben,” meaning “to rise brilliantly,” or “to shine.” Some researchers believe that a now extinct large heron was a possible real life inspiration for the Bennu. However, since the Bennu, like all the other versions of the phoenix, is primarily a symbolic icon, the many mythical sources of the Bennu in ancient Egyptian culture reveal more about the civilization than the existence of a real bird, the myth says that the Bennu bird burst forth from the heart of Osiris. 

(“”I Am the Bennu/ Benu Bird (Phoenix), the Heart-Soul of RA, the Guide of the Gods to the Tuat (the Realm of the Dead)… I Flew Up and Out of the Primeval Waters, and I Came into Being like the God Khepra (the Divine Scarab), I Grew like the Plants, I Am Concealed like the Turtle, I Am the Essence of the Gods, I Am Yesterday of the Four Corners of the World and the Seven Urea Who Came into Being in the West, Whom Horus has Illuminated by His Hand and Witnesses against Seth, Where Thoth Dwelled in the Middle for Judgment, as Judge On Behalf of Sekhem and the Spirits of Annu (Heliopolis), He was like a Stream Between Them, I have Come, I Rise Up On My Throne, I Become the Shining One, I Am Mighty, I Become Holy Among the Gods, I Am the God Khonsu (the Moon) Who Drives Back All that is Opposed to Him.  ~ The Egyptian Book of the Dead.””) 

The Phoenix of Bunnu,, is believed to be a divine bird going back to Egypt … This Phoenix destroys itself in flames and then rises from the ashes, the Egyptians believed that the Phoenix was the representative of a god who “rose to heaven in the form of a morning star, like Lucifer, after his fire-immolation of death and rebirth …” The Phoenix is one of the most sacred symbols, as Horus the Brave, the offspring of the Sun, All glorious: whom the Sun has chosen, and the valiant Ares (Mars) has endowed. His goodness remains for ever, whom Ammon loves, who fills with good the temple of the Phoenix. To him the Gods have granted life, Horus the brave, the son of Heron Rhamestes, the king of the world: He has protected Egypt and subdued her neighbours: Him the Sun loves. The gods have granted him great length of life. He is Rhamestes, the Lord of the World, the Immortal, we know of as the Order of the Quest. It symbolises the morning star who is the son of the sun, the father in which the Egyptians celebrated through the rising of this most glorious fire- bird from the flames into immortality and reincarnation. The phoenix was seen as the son and the messiah, that has risen to become the soul of the Sun-God Ra. 

Éliphas Lévi, wrote; “However, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. So also Moses saw to it that all those who had known Egypt and her mysteries should end their life in the desert; at Ephesus St Paul burnt all books which treated of the occult sciences; and in fine, the French Revolution, daughter of the great Johannite Orient and the ashes of the Templars, spoliated the churches and blasphemed the allegories of the Divine Cultus. But all doctrines and all revivals proscribe Magic and condemn its mysteries to the flames and to oblivion. The reason is that each religion or philosophy which comes into the world is a Benjamin of humanity and insures its own life by destroying its mother. It is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory.” 

Clement, one of the ante-Nicæan Fathers, describes, in the first century after Christ, the peculiar nature and habits of the phœnix, in this wise: “There is a certain bird which is called a Phœnix. This is the only one of its kind and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.” 

Although admitting that he had not seen the phœnix bird (there being only one alive at a time), Herodotus amplifies a bit the description given by Clement: “They tell a story of what this bird does which does not seem to me to be credible: that he comes all the way from Arabia, and brings the parent bird, all plastered with myrrh, to the temple of the sun, and there buries the body. In order to bring him, they say, he first forms a ball of myrrh as big as he finds that he can carry; then he hollows out the ball, and puts his parent inside; after which he covers over the opening with fresh myrrh, and the ball is then of exactly the same weight as at first; so he brings it to Egypt, plastered over as I have said, and deposits it in the temple of the sun. Such is the story they tell of the doings of this bird.” 

Both Herodotus and Pliny noted the general resemblance in shape between the phœnix and the eagle, a point which the reader should carefully consider, for it is reasonably certain that the modern Masonic eagle was originally a phœnix. The body of the phœnix is described as having been covered with glossy purple feathers, while its long tail feathers were alternately blue and red. Its head was light in color and about its neck was a circlet of golden plummage. At the back of its head the phœnix had a peculiar tuft of feathers, a fact quite evident, although it has been overlooked by most writers and symbolists. 

As the Greeks adapted the word bennu and identified it with their own word phoenix ‘φοινιξ’, meaning the color purple-red or crimson. They and the Romans subsequently pictured the bird more like a peacock or an eagle. Also seen in the ancient teachings of the yazidis in Melek Taus – Tawûsê Melek – the Peacock Angel or peacock King, who is one of the most important figures of Yazidi religion. In the Yazidi creation stories, God created the world and entrusted it to the care of seven Holy Beings, often known as Angels or heft sirr ‘the Seven Mysteries’ of which Tawûsê Melek, the Peacock Angel was One. For he Yazidi consider Tawûsê Melek to be an emanation of G’d and a good, benevolent angel who has become a ‘demiurge’ meaning a creator who helped in creation of the cosmos from the Cosmic egg. 

(“”The Auld alchemists represented their processes of soul alchemy by using the analogy of Birds, such as the Phoenix, the Crow, The swan, the Pelican and the Peacock. For instance, the Peacock stage of alchemy: Is often symbolized in alchemy by the image of the peacock’s tail, that the alchemists seen as the conscious experience of the astral body, with its splendid iridescence of colour. That is seen to represent as the inner experience of the astral world. The alchemists of auld termed this experience as the internal workings of the soul or Soul alchemy. Represented by five stages or soul levels, seen in the cabalistic analogy of Jacobs ladder with the five levels of soul.””) 

According to Greek mythology, the phoenix lived in Arabia next to a well. At dawn, it bathed in the water of the well, and the Greek sun-god Apollo stopped his chariot (the sun) in order to listen to its song. The phœnix was regarded as sacred to the sun, and the length of its life (500 to 1000 years) was taken as a standard for measuring the motion of the heavenly bodies and also the cycles of time used in the Mysteries to designate the periods of existence. The diet of the bird was unknown. Some writers declare that it subsisted upon the atmosphere; others that it ate at rare intervals but never in the presence of man. Modern Masons should realize the special Masonic significance of the phœnix, for the bird is described as using sprigs of acacia in the manufacture of its nest. Also known as the bird “rukh & the Huma رخ which is the mythological Persian roc.” The phœnix of paradise, is a Persian mythological bird, similar to the Egyptian phoenix. It consumes itself in fire every few hundred years, only to rise anew from the ashes. The Huma is considered to be a compassionate bird and its touch is said to bring great fortune, the Huma bird joins both the male and female natures together in one body, each sharing a wing and a leg. It avoids killing for food, rather preferring to feed on carrion. 

The Persians teach that great blessings come to a person on whom the Huma’s shadow falls. According to Sufi master – Hazrat Inayat Kahn, The word huma in the Persian language stands for a fabulous bird. There is a belief that if the huma bird sits for a moment on someone’s head it is a sign that he will become a king. Its true meaning is that when a person’s thoughts evolve so that they break all limitation, he then becomes a king. It is the limitation of language that it can only describe the Most High as something like a king. ROC رخ Rokh or Rukh, also the name of a Southern constellation, and therefore it has both an astronomical and an astrological significance. In all probability, the phœnix was the swan of the Greeks, the eagle of the Romans, and the peacock of the Far East. To the ancient mystics the phœnix was a most appropriate symbol of the immortality of the human soul, for just as the phœnix was reborn out of its own dead self seven times seven, so again and again the spiritual nature of man rises triumphant from his dead physical body. Medieval Hermetists regarded the phœnix as a symbol of the accomplishment of alchemical transmutation, a process equivalent to human regeneration. Seen in the secret alchemical formula or process of soul alchemy. As the “alchemical phoenix” refers to the union of salt, mercury, and sulphur, known as the “Tria prima or three principles” of alchemy. As the Alchemical phoenix process, was derived from a text titled the ‘Treasure of Treasures for the Alchemists’ by Paracelsus – Philippus Aureolus Theophrastus Bombastus von Hohenheim 1494-1541. Who was a renowned sixteenth-century Physician, Botanist, and Alchemist. 

(see: The Alchemical Process of the Crow )

(“”The Spaygric Art of the Alchemists, and, in the space of forty days, you can fix this alchemical substance, exalt it, putrefy it, ferment it, coagulate it into a stone, and produce the Alchemical Phoenix. But it should be noted well that the Sulphur of Cinnabar becomes the Flying Eagle, whose wings fly away without wind, and carry the body of the phoenix to the nest of the parent, where it is nourished by the element of fire, and the young ones dig out its eyes: from whence there emerges a whiteness, divided in its sphere, into a sphere and life out of its own heart, by the balsam of its inward parts, according to the property of the cabalists. ~ Paracelsus – Philippus Aureolus Theophrastus Bombastus von Hohenheim 1494-1541.””) 

The familiar Pelican of the Rose Croix degree, “PERFECT PRINCE DE HEREDOM KNIGHT OF THE EAGLE AND PELICAN.” This is a philosophical degree. Seen as the end of all philosophy. That is to free the mind from those encumbrances which hinder its progress toward perfection and to raise it to the contemplation of Immutable Truth and the knowledge of divine and spiritual objects. This effect must be produced by easy steps, lest the mind, hitherto conversant only with sensible things, should revolt at the change. The Knight of the Eagle and Pelican is one of the titles applied to a Rose-Croix H-R-D-M Freemason; yet this degree is not strictly an order of knighthood, in the commonly received sense of the term. In these degrees, it is readily perceivable that we have now fully entered upon a long course of instruction into all the mysteries of the esoteric occult doctrines. {The Grand Jewel of this degree – Is an open compass, its points resting on a quarter circle. Between the legs of the compass is a cross, reaching from the head of the compass down to the quarter circle; on the cross is an opened rose; at the foot of the cross, on one side is an eagle with wings extended against the points of the compass, head down- wards; on the obverse side is a pelican, tearing its breast to feed with blood its young, seven in number, in a nest under it; on the head of the compass on each side of it is an antique crown with seven points; on the quarter circle, on one side is engraved the hieroglyphical characteristic of the Knight, and on the other side the cabalistic letters of the degree.}

(“”Omnia Ab Uno.” –

– “Sovereign Creator of all things, and source of life and light, who providest for all our necessities, bless the nourishment for the body we are about to take, and make it to give us strength to labor for thy glory and the advancement of all the great interests of humanity.” – Amen Amen Amen!””)

(“”The Pelican is shown above stabbing its breast with its beak and nourishing its young with its own blood is a perfect illustration of the Christ experience: and was used as such by the early alchemists. For they seen this process as being a kind of sacrificial relationship with the inner being. Sacrificing ones self for the greater good. Meaning we must nourish with our own soul forces, the spiritual embryo within and in the process one’s self must be changed, transformed, sacrificed to the developing spiritual self, to attain a true knowledge of oneself. Seen as self realization. This is almost invariably a deeply painful experience as we shed the falsity and false ego with in us, which in the process tests one’s inner resources.””)

The pelican is seen feeding its young from its own breast, is said to be in reality a phœnix, a fact which can be confirmed by an examination of the head of the bird in some Masonic illustrations. The ungainly lower part of the pelican’s beak is entirely missing, the head of the phœnix being far more like that of an eagle than of a pelican. In the Mysteries it was customary to refer to initiates as phœnixes or men who had been born again, for just as physical birth gives man consciousness in the physical world, so the neophyte, after nine degrees in the womb of the Mysteries, was born into a consciousness of the Spiritual world. This is the mystery of initiation to which Christ referred when he said, “Except a man be born again, he cannot see the kingdom of God” (John iii. 3). The phœnix is a fitting symbol of this spiritual truth, as the phoenix became a symbol of Christianity in early literature, either from the ancient Hebrew legend or from the incorporation of Greek and Roman culture, or from a combination of both. In any case, the ideology of the phoenix fit perfectly with the story of Christ. The phoenix’s resurrection from death as new and pure can be viewed as a metaphor for Christ’s resurrection, central to Christian belief. The phoenix is referenced by the early Christian Apostolic Father Clement in The First Epistle of Clement to the Corinthians. Most of the Christian-based phoenix symbolism appears within works of literature, especially in Medieval and Renaissance Christian literature that combined classical and regional myth and folklore with more mainstream doctrine. 

In Judaism, the phoenix is known as Milcham or Chol (or Hol): The story of the phoenix begins in the Garden of Eden when Eve fell, tempted by the serpent to eat the forbidden fruit. According to the Midrash Rabbah, upset by her situation and jealous of creatures still innocent, Eve tempted all the other creatures of the garden to do the same. Only the Chol (phoenix) resisted. As a reward, the phoenix was given eternal life, living in peace for a thousand years and then being reborn from an egg to continue to live in peace again, repeating the cycle eternally (Gen. Rabbah 19:5). Rabbi Shlomo Yitzhaki, better known as Rashi, commented that death has no power over the phoenix, “because it did not taste the fruit from the tree of knowledge.” 

European mysticism was a big thing amongst the elect of Europe, at the time the United States of America was founded. The hand of the Mysteries controlled in the establishment of the new government, for the signature of the Mysteries may still be seen on the Great Seal of the United States of America. Careful analysis of the seal discloses a mass of occult and Masonic symbolism, chief among them the so-called American eagle–a bird which Benjamin Franklin declared unworthy to be chosen as the emblem of a great, powerful, and progressive people. Here again only the student of symbolism can see through the subterfuge and realize that the American eagle upon the Great Seal is but a conventionalized phœnix, the eagle on the Great Seal is believed to be a phoenix, a mythical bird in the Old Testament. “I will live as long as the Phoenix” (Job 29:18). The majority of drawings submitted for the Great Seal were actually of the phoenix and not of an eagle. The phoenix represents rebirth or resurrection. It is the symbol of universal good, a fact plainly discernible from an examination of the original seal. In his sketch of ‘The History of the Seal of the United States’, Gaillard Hunt unwittingly brings forward much material to substantiate the belief that the original seal carried the Phœnix bird on its obverse surface and the Great Pyramid of Gizeh upon its reverse surface. In a colored sketch submitted as a design for the Great Seal by William Barton in 1782, an actual phœnix appears sitting upon a nest of flames. This itself demonstrates a tendency towards the use of this emblematic bird, in size and shape it resembles the eagle, but with certain differences. The body of the Phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. The head of the bird is light in colour, and about its neck is a circlet of golden plumage. At the back of its back the Phoenix has a crest of feathers of brilliant colour … The Phoenix & the Eagle was the living Symbol of Egyptian God Mendes … and the representative of the Sun & immortality and resurrection … The Phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. Wisdom confers a new life, and those who become wise are born again, If any one doubts the presence of Masonic and occult influences at the time the Great Seal was designed, he should give due consideration to the comments of Professor Charles Eliot Norton of Harvard, who wrote concerning the unfinished pyramid and the All-Seeing Eye which adorned the reverse of the seal, as follows: “The device adopted by Congress is practically incapable of effective treatment; it can hardly (however artistically treated by the designer) look otherwise than as a dull emblem of a Masonic fraternity.” – The History of the Seal of the United States. 

The eagles of Napoleon and Cæsar and the zodiacal eagle of Scorpio are really phœnixes, for the latter bird–not the eagle–is the symbol of spiritual victory and achievement. Masonry will be in a position to solve many of the secrets of its esoteric doctrine when it realizes that both its single- and double-headed eagles are phœnixes, and that to all initiates and philosophers the phœnix is the symbol of the transmutation and regeneration of the creative energy–commonly called the accomplishment of the Great Work. The double-headed phœnix is the prototype of an androgynous man, for according to the secret teachings there will come a time when the human body will have two spinal cords, by means of which vibratory equilibrium will be maintained in the body.

Not only were many of the founders of the United States Government Masons, but they received aid from a secret and august body existing in Europe, which helped them to establish this country for a peculiar and particular purpose known only to the initiated few. The Great Seal is the signature of this exalted body, unseen and for the most part unknown and the unfinished pyramid upon its reverse side is a trestleboard setting forth symbolically the task to the accomplishment of which the United States Government was dedicated from the day of its inception. 

One of the most prevalent emblems of the Scottish Rite is that of the Double-Headed Eagle, the symbol of the double-headed eagle is perhaps one of the most ancient emblems in Scottish Rite freemasonry, the significance of this symbol such that it has found its way into the mythology and symbolism of so many cultures over time, as a symbol, the image embodies many layers of meaning, each of which are significant. The eagle itself has always represented such ideas as, nobility and just rulership. The large wings are protective, while the razor sharp talons inflict punishment to evil. The noble white head indicates a just and aristocratic ruler. Strength, courage, foresight and immorality have all been associated with this image, however, the double headed eagle image, speaks to humanity at a primal, archetypal level, as a symbol, it is capable of transcending language, race, history, time itself – and presenting to the mind a presence of transformation and the eternal truth of man’s real nature. 
In order to understand this symbol we will necessarily have to venture into the recesses of the secret chambers of our hearts, the true sanctum sanctorum or secret shrine of the Divine. At the portico to the temple of Apollo at Delphi were said to be inscribed in gold letters the words GNOTHI SEUTON meaning “Know Thyself.” The symbol of the double-headed eagle will be found, to harken back to this simple instruction of the Greek sage Pythagoras; an instruction which is the gateway to Light and Truth, and the perfected nature of man when elevated to the highest degree. 
In the Louvre are two large terra cotta cylinders dating from approximately 3000 BC covered completely in cuneiform characters. Recovered from the remains of the Babylonian city of Lagash they record the foundation of the city by Gudea. The cylinders recite the story of the King, how the country was in drought when the “waters of the Tigris fell low” and the people feared that the gods were displeased. King Gudea had a dream in which a divine man came to him; a man whose stature was immense, with his feet firmly on the earth and his head reaching to the heavens, and upon his head was the corona of a god surmounted by the Storm Bird that extended its wings across all of Lagash, The Divine Man of Gudea’s dream is the Babylonian god Ningersu, a solar deity. Associated with Ningersu is an eagle called Imgig, usually depicted lion-headed. There are a few extant examples of Imgig depicted as a double headed eagle. The oldest known example is a clay cylinder from a priest of the Sun god Ningersu which depicts a Priestess presenting a nude neophyte before an altar to the goddess Bau. Raised behind the goddess is an inscription supported by the heads of the double headed eagle. To date, this is the oldest known representation of the double- headed eagle. 

Within Scottish rite freemasonry, the symbol was inherited from the Order of the Royal Secret, as the ensign of their highest degree. The Knight Kadosh or Knight of the White and Black Eagle, the emblem of this degree was the double-headed eagle. We see this in the 30th degree of ” Scottish rite freemasonry, the Knight Kadosh, these are just a few references to the historical usage of this icon. The emblem of the double-headed eagle has made a significant appearance throughout time and across cultures, awakening within man a remembrance of his nobility, aristocracy and remembrance of his divine nature. From ancient Egypt and Babylon to the Roman Empire, Knights Templar and the Greek Orthodox Church, the double headed eagle has played a significant role, as albert Pike cited several works as evidence for the true meaning and significance of the double-headed eagle, which he equated with the alchemical Stone of the Philosophers. 

(“”The Phoenix completes the alchemical process of soul development. As the metaphorical Phoenix, builds its nest which at the same time is its funeral pyre, and then setting it alight it cremates and consumes itself. Then arising anew from the ashes ever transformed. For the process of Soul alchemy, is seen as the integration, purification and transmutation of the soul.””)

The double headed-eagle, as the ensign of the Alchemical Rebus or Stone of the Philosophers, symbolizes this process, the Magnum Opus or Great Work of spiritual regeneration, through its unification of opposites and association with alchemical Fire, the path of regeneration and ascent up the Tree of Life is indicated. The double-headed eagle as an alchemical symbol illustrates the hermetic and alchemical axiom SOLVE et COAGULA, the process of separating the elements and then bringing them together after purification and consecration, this process is somewhat analogous to the psychological practice of in-depth analysis, where the personality is analysed in detail, subconscious elements are brought to light and processed, and the personality is then made whole or fully integrated so that all the aspects of consciousness are in harmony – thus the divided self is healed and the person becomes whole. 

By Paul Francis Young.


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.

ABRACADABRA אברא כדברא: The Power of the Word

Read Time: 6 minutes
ABRACADABRA

“”Words are the bricks and building blocks of our world. A world of words that creates a world of things.”” ℵ☉Ω

“Only if words are felt, bodily presences, like echoes or waterfalls, can we understand the power of spoken language to influence, alter, and transform the perceptual world” ~ David Abram

“The Gift of vocabulary, the power of language and words, is singularly the most powerful force given and available to mankind. For all that can be conveyed and expressed by them is limitless.” ℵ☉Ω

Abracadabra “I create as I speak.” “אברא כדברא” Aramaic translation “I create like the word.” Or I create with words. “Abracadabra – אברא כדברא.”

According to many religious traditions, including Christianity, Hinduism and Islam, G’d used a single word to create everything in the cosmos. “In the beginning was the Word, and the Word was with G’d, and the Word was G’d.” ~ John 1:1. The word manifested in matter. For G’d said; “Let there be light, and there was light.” ~ Genesis 1:3. “And the Word was made flesh, and dwelt among us, and we beheld his glory.” ~ John 1:14… With 32 mystical paths of Wisdom engraved the Lord of Hosts. The G’d of G’ds. The living G’d, King of the universe. Created His universe with ‘Numbers מִסְפֵּר Sephar’ with ‘Text סֵ֫פֶר Sepher’ and with ‘communication סיפור Sipur.’ Three Mothers, Seven Doubles and twelve Elementals. With the voice of holy breath and speech, He engraved and carved and covered. And with these the blessed holy One created All. ~ commentary cited from – Sēpher Yetzirah ‫ספר יצירה‬‬ book of creation or formation.

So just as the Creator, Created his universe with language, We also Create our universe with language. Our G’dly gift you could say. As It’s said ‘Adom Ha’Rishon’ the “first man,” was aware of the mystical process of creation and was programmed with this inner knowledge and understanding of language. Also he was given the gift of naming everything and the mystical Hebrew letters, which is said to be the holy tongue and the language of creation: “AND WHATEVER THE MAN CALLED EACH LIVING THING WAS INDEED ITS NAME.” ~ Genesis 2:19. In some sense, to finish or confirm the act of creation. “As the birth of humanity arose from the birth of language.”

For everything in our lives is conveyed and expressed with WORDS, So knowing the Power, Beauty, Force and Ferocious Splendour of our Words Spoken and Written, is the key to understanding all the Mysteries. As language and Words create the filters through which we perceive, identify and view the world and people around Us. For we all employ the gifts of communication, grammar, oratory, and rhetoric or ‘the semantic components of language.’ To Express and Convey all We See, Hear, Smell, Touch, Think and Feel. As everything in our lives is conveyed and expressed by them, and it would be impossible to express the Gifts of life and to know more about the universe, the inner-verse and the hearts and the minds of mankind without them. For they are the essential tools which we use to express and identify ourselves.

((( See: The Alchemical Process of the Crow: Part One for an example of Prose that uses Language to express Alchemy )))

Lord Byron put it beautifully when he said; “words are but things, spoken or a small drop of ink, falling, like dew, upon a thought produces that which makes thousands, perhaps millions think.” We all know how the power of language spoken or written can affect us and the way we perceive and see our selfs, others, and the world.

So with this magical G’d like gift, there comes great responsibility. As Abracadabra אברא כדברא I create as I speak, I create like the word, I create with words; Shows that our words are alive, and have the power within them, to create or destroy. For Language does hold a profound power, magical even, with its force and energy. The science of cymatics shows this, as cymatics shows how spoken sounds take on Vibratory Geometrical shapes.

“Our words as they leave our lips transform into vibrations, vibrations = energy, and this energy creates magical effects.” ~ ℵ☉Ω

Magick therefore is inextricably intertwined with language, whether we believe it or not. For the uttering of certain words, is considered a magical act, take singing or prayers for instance. As words serve a variety of functions within magick, and each of these is crucial to the success of a ‘spell’ or ritual. Since all magical systems have a vocabulary and a grammar, or set of rules that determine the meaning or result of any combination of words. “Grammarye, Magick, therefore is only the Greek “Gramma”. Also the old name of a Magical Ritual, “Grimoire”, is merely a Grammar.” In either case, the pronouncing of words, names etc validates the effect of the performative utterance. As the depth and complexity of language’s syntax including the phrase structure and morphology, and the breadth of its phonological inventory, described in combination with the “richness” of any language’s structure, contributes to its magical power. Magick therefore could not exist without the foundation of human speech and communication.

“Words carry with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life.” ~ Heinrich Cornelius Agrippa von Nettesheim 1486-1535.

ℵ☉Ω

So to know a word’s proper meaning and definition, and how to use it correctly, is Infact magick. For the naming of things consists of uttering the phonemes they represent, and in this sense what they are. The name therefore is a symbolic form that provides a reference to a physical thing, or to an abstract, imaginal, or imaginary thing and allows the one who uses this name or word to affect its referent. “The uttering of the words is, indeed, usually a, or even the, leading incident in the performance of the act of communication. The performance of which is also the object of the utterance.” As language and words cause change to occur in conformity with our Will. So knowing the power, beauty, force and ferocious splendour of words, is the key to the Occult Mysteries of Magick. For every true Magician who is well studied in the Art of Magick, understands this; as they skilfully mesmerise with Poise and Wisdom as they juggle the Truth. For It is well noted that a crafted magician uses the semantic components of language to change their world round about them. For they understand that every word has a price and consequence, and every silence too.

“Words and magic were in the beginning one and the same thing, and even today words retain much of their magical power.” ~ Sigmund Freud. 1856-1939.

Choose your words wisely, as we can use this powerful force constructively with words of encouragement, or destructively, using words of hurt, hate and despair. We all know that we have the ability to do all these things. To teach, to help, or to heal, to hinder, to hurt, to harm, to humiliate or to humble, all with this g’dly gift given. We can light fires in the hearts and minds of our fellow man, or cause despair, hurt, chaos and war. The control and power is within you. For it was said long ago that Words are the counters of wise men, and the money of fools. So spend your words wisely, Because every word is worth a gold coin, but silence is worth two.

‎א ב ר א כ ד ב ר א

‎א ב ר א כ ד ב ר

‎א ב ר א כ ד ב

‎א ב ר א כ ד

‎א ב ר א כ

‎א ב ר א

‎א ב ר

‎א ב

א

~ Paul Francis young.


The views and opinions expressed on Qabick Cents are those of the authors and do not necessarily reflect the official policy or position of Qabick Cents Productions. Any content provided by our authors and content producers are of their opinion, and are not intended to malign any religion, ethnic group, club, organization, company, or individual.