MAGICAL TRADITIONS DERIVED FROM THE QUIMBANDA RELIGION
The sacred
journey of the Congolese religious traditions and magical beliefs which began
long before the Trans-Atlantic Slave Trade of the 1500's is one of epic
proportions as it relates to the present day magical practices as found and
practiced in Brazil, the Caribbean and the United States. Early anthropological
and historical evidence suggest that the magical practices which presently
exists and are popularized today in the Caribbean and the New World we deeply influenced
by direct contact of the Congolese Gnostic Quimbanda religious practices and
beliefs. The Quimbanda religious traditions were carried over to Brazil not
only by Congolese people who would work the Portuguese sugar cane and coffee
plantations, but also by Sephardic Jews who were practicing an ancient magical
tradition known as the Kabbalah. The Sephardic Jews were working as merchants
in trade centers of Northern Africa and also along the trade routes along the
Congo River in the Africa Congo. In fact, evidence of Gnostic beliefs can be
found in the first established Jewish Sephardic Temples known as Synagogues in
Brazil. A Synagogue is a Jewish house of prayer. Synagogues are consecrated
spaces that can be used only for the purpose of prayer. The first synagogue of
the western hemisphere was established in Brazil in the 1500's. In Brazil, the
Portuguese Jews call the synagogue an esnoga. It was within these Jewish mystic
centers that many of the Gnostic magical beliefs associated with the magical
biblical tradition of the Kaballah started intermingling with the Gnostic
religious beliefs of the Congolese and as a result, the Quimbanda religious tradition
started to take on a unique form of New World magical religious tradition and
that would emerge as an independent magical religious belief some 500 years
later. Many of the Sephardic Jewish Mystics who traveled to the New World did
so to escape political and religious tensions which began happening in Europe
in the 1500's in a time known as the "Inquisition". The major targets
of the Portuguese Inquisition were those who had converted from Judaism to
Catholicism, the Conversos, also known as New Christians or Marranos, who were
suspected of secretly practising Judaism. Many of these were originally Spanish
Jews, who had left Spain for Portugal. As in Spain, the Inquisition was subject
to the authority of the King. It was headed by a Grand Inquisitor or General
Inquisitor, named by the Pope but selected by the king, always from within the
royal family. The Grand Inquisitor would later nominate other inquisitors. In
Portugal, the first Grand Inquisitor was Cardinal Henry, who would later become
king. There were Courts of the Inquisition in Lisbon, Coimbra, and Évora, and
for a short time (1541 until c. 1547) also in Porto, Tomar and Lamego. It held
its first auto-da-fé in Portugal in 1540. Like the Spanish Inquisition, it
concentrated its efforts on rooting out those who had converted from other
faiths (overwhelmingly Judaism) but did not adhere to the strictures of
Catholic orthodoxy. The Portuguese Inquisition expanded its scope of operations
from Portugal to Portugal's colonial possessions, including Brazil, Cape Verde,
and Goa, where it continued investigating and trying cases based on supposed breaches
of orthodox Roman Catholicism until 1821. Under João III, the activity of the
courts was extended to the censure of books, as well as undertaking cases of divination,
witchcraft and bigamy. Originally aimed at religious matters, the Inquisition
had an influence on almost every aspect of Portuguese life - political, cultural,
and social. During the Inquisition, many of the Sephardic Jewish Mystics fled
to other parts of the New World along with their mystical magical beliefs. In
each of the places that the Sephardic Jewish Mystics traveled to and
established their homes, they brought with them many of the magical mystic teachings
of the Afro-Brazilian Quimbanda religious tradition. As these Sephardic Jewish
Mystics began interacting with the religious traditions of the African peoples
who had been brought to work as slaves in the British colonies, the French
colonies and the Spanish colonies, the Afro-Brazilian Quimbanda religious tradition
started to influrnce the ancient practices of these African slave populations
who had been brought to work as slaves on the sugar cane and coffee plantations.
The African slave population in the New World consisted of various African
peoples from various African Tribes and each with their own religious and
magical traditions eventually forming the following magical traditions as we
know them to be in this present day. In the West Indies and the Island of
Jamaica the Afro-Brazilian religious tradition merged with various African
traditions and Christian traditions from the Angelican Church and became known
as Obeah. The magical tradition of Obeah would eventually spread to the country
of Belize among the Garufuno people where it is alos known as Obeah. The Obeah
tradition would eventuually spread to the countries of Guatemala, Cuatemaco,
Mexico, Nicaragua and Honduras along the "Misquito Coast" in a region
known as Blue Fields. The Afro-Brazilian religious tradition also traveled to
the Island of Trinidad where it became known as the cult of the "Shango
Baptist". The Afro-Brazilian religious tradition also traveled to the
Island country of Haiti and the Domincan Republic. In Haiti it mixed with the French
traditions of the Catholic Church and became known as Voudoun. In the Domincan
Republic it mixed with the Spanish Traditions and French religious traditions
became known as the 21 Divisions. The Afro-Brazilian religious tradition also
traveled to the Island country of Cuba. The magical mysteries of the Afro-Cuban
traditions of Palo Mayombe, Palo Monte and Kimbisa are the direct result of the
Afro-Brazilian Quimbanda religious experience of enlightenment. The Afro-Brazilian
religious tradition also found its way to the American city of New Orleans where
it merged with various African traditions and Christian traditions The magical
mysteires of the American Voodoo and American Hoodoo traditions are both a
direct result of the Quimbanda experience of enlightenement. In the early 19th
century, the mysteries of the modern day Quimbanda religion was brought to the
United States from Brazil in its original form in the late 1800’s to the early
1900's to New Bedford, Massachusetts by the De Bourbon-Montenegro Family.
Carlos Antonio
De Bourbon Galdiano Montenegro Blog of the Magickal Occult Arts !!!!!
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"Carlos
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