THE HISTORY OF THE QUIMBANDA GOETIA

THE HISTORY OF THE QUIMBANDA GOETIA

The term Quimbanda Goetia is a word used to describe a specific type of magical practice within the Afro-Brazilian religious tradition of Quimbanda. Quimbanda Goetia is also referred to by magical practitioners of this powerful form of occult magic as "Astral Quimbanda" or "High Magic Quimbanda". The magical practice of the Quimbanda Goetia is found within the powerful realm of the Astral Exu Goetia Spirits which are found within the realms of The First Greater Quimbanda Kingdom of The Most Glorious Angel, Exu Maioral. In the practice of Quimbanda Goetia, the magician uses a series of magical invocations to connect himself to the cosmic universal astral world to summon a pantheon of Angelic beings and the 72 Astral Exu Goetia Spirits to come forth from their dimension into our physical dimension. The Quimbanda Goetia magical tradition is very different from the traditional Goetia magical traditions that are presently found and practiced in modern times. The difference lies in the religious theology of the Quimbanda religious tradition in its heavenly order from above (Heaven) to below (Earth). The other significant difference between traditional Goetia magical traditions of Europe and that of the Afro-Brazilian American Quimbanda Goetia magical tradition system is in the specific act of summoning and commanding the astral Spirits to manifest and to do one's bidding. In the traditional Goetia magical traditions, the magician invokes the astral spirits or demons to appear and then by using a series of prayers, the magician demands or forces these astral spirits who are often times seen as malevolent forces to do what they want. In the Afro-Brazilian American Quimbanda Goetia magical tradition, the magician invokes and summons the astral spirits to Earth and to the ritual area and then through a series of divine prayers, makes their spiritual request and petitions. Religious practitioners of the Afro-Brazilian American Quimbanda Goetia magical tradition see themselves aligned with the astral spirits to bring about harmony and balance. In the Afro-Brazilian American Quimbanda Goetia magical tradition, the astral spirits are seen as benign and as good rather than demonic and unruly. The reason for this magical belief is  because we believe that when Nzambi came down to Earth and became man that upon his death, he descended into the great abyss (hell) and conquered the demons and other Astral spirits of darkness by spiritually realigning them to the heavenly divine order which they became helpers to mankind instead of causing chaos and destruction. When Nzambi (God) came down to Earth and was born as a man, He was known by the name of Nzambi Ntoto. Nzambi Ntoto means God who touched and walked the Earth as a man. Nzambi Ntoto is identified as Jesus Christ by magical practitioners of the magical Gnostic Quimbanda Goetia tradition. One of the most important differences between traditional European derived Goetia magical traditions and the Afro-Brazilian American Quimbanda Goetia magical tradition is the option to be able to use spirit pots which contain the mysteries of the Quimbanda spirits in their magical rituals of invoking the Afro-Brazilian American Quimbanda Goetia magical Astral Exu Spirits. Although the usage of spirit pots can often times enhance a Quimbanda Goetia magical ritual, it is not always necessary and an individual desiring to successfully practice this very rare and powerful form of magic can do it with using the simple magical procedures that will be discussed in detail such as using only a spirit sigil, candle and a few magical tools to successfully do the rituals and to manifest whatever they desire. Like many magical occult traditions, the roots of the Goetia magical system would be difficult to determine on the religious timeline of man. We do know that the Goetia magical tradition is very ancient and its existence can be traced throughout biblical history and can be found in such ancient traditions as the ancient Kabbalah. The Kabbalah is an ancient magical esoteric tradition practiced by the early ancient Jews. During the middle ages, there were many magicians using the magical occult principles of this tradition. It was during this time that the secrets and the magical mysteries were starting to be written down in magical grimoires, but up until this time, most of the secret knowledge of the mysteries of the powerful Goetia system was passed down only orally through the generations. The most famous examples of medieval Goetia include the Lemegeton Clavicula Salomonis("The Lesser Key of Solomon"). According to tradition, the modern day magical system of the Goetia was founded by the great King Solomon of Israel. King Solomon is known as being the most powerful magician of world history. King Solomon was also known as a necromancer. It is believed that King Solomon was given the power by God to be able to command the Astral Spirits. It is also alleged that King Solomon used the power of the Goetia magical system to command these Astral Spirits to build the famous Temple of Solomon. So just how did the magical mysteries of the Goetia come to be found in the present day practice of the Afro-Brazilian Quimbanda Goetia? How did these Goetia magical mysteries find their way into my family’s magical practice of the Quimbanda religious tradition? The history of the present day American Quimbanda religious tradition cannot be properly discussed without some understanding of the medieval Knights Templar. It is believed that the Knights Templar did directly help shape the mystical rituals, ceremonial and religious development of modern day religious practice of Quimbanda by bringing elements of Freemasonry into it. The Knights Templar, the “Order of the Temple” or simply as “Templars”, was among the most famous of the Western Christian military orders. The organization existed for approximately two centuries in the Middle Ages. Officially endorsed by the Catholic Church around 1129, the Order became a favored charity throughout Christendom, and grew rapidly in membership and power. Templar knights, in their distinctive white mantles with a red cross, were among the most skilled fighting units of the Crusades. Noncombatant members of the Order managed a large economic infrastructure throughout Christendom, innovating financial techniques that were an early form of banking, and building many fortifications across Europe and the Holy Land. The Templar's existence was tied closely to the Crusades; when the Holy Land was lost, support for the Order faded. Rumors about the "Templar's secret initiation ceremony" created mistrust, and King Philip IV of France, deeply in debt to the Order, took advantage of the situation. On Friday 13, 1307, many of the Order's members in France were arrested, tortured into giving false confessions, and then burned at the stake. Under pressure from King Philip, Pope Clement V disbanded the Order in 1312. When the Knights Templar was disbanded by the Pope, Portugal's King Denis formed the new Order of Christ, and invited them to join. While other European Kings quickly seized the Templar castles and lands and often imprisoning or killing the knights themselves, King Dinis of Portugal did not. Instead, he petitioned the Pope to found a new order of religious knights, the Order of Christ. The Pope agreed. King Dinis quietly spread the word that all former Templars were welcome, and restored the castles to the new templars in-disguise.

In 1420, Prince Henry the Navigator, a Portuguese royal prince was made Grand Master of the Order of Christ. Funds from the order financed his expeditions and the first Portuguese navigators sailed under the red cross of the Knights Templar. Prince Henry the Navigator was responsible for the early development of European exploration and maritime trade with other continents. In the year 1460, Prince Henry the Navigator died, but the Portuguese empire continued to sail under the red cross of the Knights Templar and expanded into the African continent. In the year 1483, the Portuguese explorer Diogo Cão sailed up the uncharted Congo River, stumbling on Congo villages and becoming the first European to encounter the Congo Kingdom. When the Portuguese first arrived in the Congo, the two nations immediately began a trading relationship with the Congolese peoples. Along with trading between the two nations, there also began an exchange of religious ideas about Gnostic mysticism. During his visit, Diogo Cão left his men in the Congo while taking Congolese nobles and bringing them to Portugal. This is a very important fact in the timeline of the modern day Quimbanda religious tradition because the first explorers of the Portuguese expedition included mostly members of the Knights Templar. Because of the Knights Templar direct contact with the Congolese nobles, their religious ideas did influence the future of the Congolese religion. Diogo Cão returned to the Congo with the Congolese nobles in the year 1485 along with clergy of the Portuguese Roman Catholic Church. Shortly after the Congolese nobles returned to the Congo from Portugal, the ruling King, Nzinga a Nkuwu, was baptized and converted to Christianity along with the principal nobles of the Congolese Kingdom. It was also in the year 1485 that the first Congo citizen returned from Portugal and opened the first school and institution of higher learning. The Congo King, Nzinga a Nkuwu took the name of João I in honor of Portugal's King at the time, João II. The Congolese King, João I ruled until his death around 1506 and was succeeded by his son, Afonso I (Mvemba a Nzinga). When he became King, he faced a serious challenge from a half-brother, Mpanzu a Kitima. The Congo King overcame his brother in a battle waged at Mbanza Kongo. According to Afonso's own account, sent to Portugal in 1506, he was able to win the battle thanks to the intervention of a heavenly vision of “Saint James” and the “Virgin Mary”. Inspired by these events, he subsequently designed a coat of arms for Congo that was used by all following kings on official documents, royal paraphernalia and the like until 1860. The Congolese royal coat of arms included the white flag with a red cross which was the symbol of the Knights Templar. Although the first Christian King of the Congo, João I later reverted to his traditional beliefs, his son Afonso I established Christianity as the state religion of his Kingdom. By the time that Afonso I became the King of the Congo, the Congo Roman Catholic Church was always short of ordained clergy, but made up for it by the employment of a strong laity. Congolese school teachers or Mestres were the anchor of this system. Recruited from the nobility and trained in the Kingdom's schools, they provided religious instruction and services to others building upon Congo's growing Christian population. At the same time, they permitted the growth of syncretic forms of Christianity which incorporated older religious ideas with Christian ones. Examples of this are the introduction of Ki-Kongo words to translate Christian concepts. The Ki-Kongo words ukisi (an abstract word meaning charm, but used to mean "holy") and nkanda (meaning book) were merged so that the Christian Bible became known as the "Nkanda Ukisi". The church became known as the "nzo a ukisi". While some European clergy often denounced these mixed traditions, they were never able to root them out. King Aphonso I is also credited with the establishment of the Congolese Roman Catholic Church and the creation of a strong priesthood and to this end, Afonso's son, Henrique was sent to Europe to be educated. Henrique became an ordained priest and in 1518 was named as Bishop of Utica (a North African diocese in the hands of Muslims). He returned to the Congo Kingdom in the early 1520s to run the Congolese Roman Catholic Church. He died in 1531 as he was about to go to Europe for the Council of Trent. The Church that Afonso I created was not simply a copy or extension of the Portuguese Roman Catholic Church, but from the very beginning included elements of Congolese native religious theology. For example, the Congolese people believed that most of the denizens of the other world were the souls of deceased ancestors, and not gods who had never lived on earth or had a material existence. Thus, the catechism described the Holy Trinity as "three people" (antu a tatu). Priests were called by the same name as the previous clergy (nganga), and more interestingly, the term "ukisi", an abstract noun from the same root that gives the word "nkisi" (typically used to describe a charm, or in 16th century parlance, an "idol") was used to translate holy. In this way, the Bible was called "nkanda ukisi" which might also be rendered as "charm in the form of a book" and a church was called "nzo a ukisi" or charm in the form of a building. In this way, Catholic Saints were identified with local "spiritual entities", and churches built in holy spots. This theology, developed by Afonso and a team of his colleagues, working with Portuguese priests, defined the way in which the Congolese people approached the new religion and in many ways naturalized it. Although Afonso is often credited with creating and establishing the first Congolese Roman Catholic Church, it is probably his grandson and successor Diogo I (Nkumbi a Mpudi) who really placed the Congolese Roman Catholic Church on solid ground. Under Diogo, a lay organization of teachers first grew up to support and supplement the always meager number of ordained priests. Diogo also had the services of some of the earliest missionaries of the Jesuit Order, who worked in the Congo from 1548 to 1555. In the year 1500, the present day country of Brazil was discovered by the Portuguese explorer, Pedro Alvares Cabral. Starting around 1514, the Portuguese began to export African slaves from the Congo that they had purchased or traded for with the ruling Congolese royal families and governments to work the sugar plantations that they were developing in their newly discovered colony of Brazil. This period is known by historians as the Trans-Atlantic Slave Trade. The Trans-Atlantic Slave Trade refers to the trade in slaves that took place across the Atlantic ocean from the sixteenth through to the nineteenth centuries. The vast majority of slaves involved in the Atlantic trade were Africans from the central and western parts of the continent, who were sold by African slave dealers to European traders, who transported them to the colonies in North and South America. The colonization of Brazil was a lengthy process. Eventually, though, sugar became a major industry. The labor force was of course comprised of black slaves. The majority of the slaves that were brought to Brazil that were of Congo origin were already indoctrinated into the Congolese Catholic Gnostic religious beliefs. It was this period of time that the Congolese peoples who had been brought to the New World began to continue their religious practices and beliefs but under more secrecy. It was also during this period that the Congolese peoples who came into contact with local Amazon Indigenous Indians began share religious ideas and soon began to incorporate some of the Indian religious beliefs into the modern day Quimbanda religious tradition. Our particular Afro-Brazilian Quimbanda temple attributes our historical origins and our present day magical practice of the Gnostic Quimbanda religious tradition with the baptism of the Congolese King, Nzinga a Nkuwu in the year 1485.

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