A Quimbanda FAQ
Autor: Nicholaj | Publicado: 2016-07-13T10:04:00-07:00





In this
article I will try to answer some questions concerning Quimbanda that surfaces with
frequency. Questions concerning how to work this cult solitary and somehow
dislocated from the cultural climate of understanding here in Brazil are
frequently asked as are questions concerning the magical tools, such as guias,
patuás and statues, available to the general public.



I want to be
initiated in Quimbanda, how do I proceed with that?

When we speak
of initiation in the perspective of Quimbanda we are speaking of a true and
intense merging with spirit that involves a pact/agreement, a spirit vessel
(assentamento), ordeal and oath. There are elements used in this process that
are common to every house/terreiro/cabula/lineage of Quimbanda that reveals a
common origin. There are different varieties of Quimbanda in Brazil, and the
expression of the common root, will always depend of the constellation of
spirits we find in the tronco. In other words, a ‘Casa de Exu’ that is
dominated by Exu Mor, Exu Morcego and Pomba Gira Maria Padilha will most likely
express itself differently from a ‘Casa de Exu’ where we find Exu Lucifer, Exu
Tranca Ruas and Pomba Gira Cigana taking dominant positions. 



In addition
we have the issue of pedigree and also the orientation of the people involved
that generates an even deeper nuance of the specific house coloured by the
human factor. It is in this field we find the frequent quarrels and
disagreement between houses typically mediated by ‘truth-holding’ that is imposed
on those that do things in different ways. We need to keep in mind that we are,
when speaking about Quimbanda, dealing with a ‘living tradition’, which means
that we are dealing we actual spirits, souls and intelligences that we interact
with and that influences us as we influences them.&nbsp; This means that at the end of the day what
matters is the connection with spirit being true – and this is revealed in the
capacity of the practitioner to merge with his or her Exu or Pomba Gira – in a
truthful way.



Initiation,
or to have your Exus and Pomba Giras fully seated and be made Tata/Yaya at the
feet of the Maioral is for the majority of people pointless, a charge to heavy,
a burden that overcomes the vessel and so Quimbanda should not be perceived as
a hierarchical ladder, but as a cult design to facilitate communion with spirit
and enhance your natural mago-spiritual power, self-understanding and
understanding of your spirit mirror that you find amidst your Exus and Pomba
Giras.



This means
that for most people a solitary and personal practice focused on communion with
one’s personal spirits will be sufficient. What we have done in the case of our
Cabula is to isolate some parts of the full cycle of seating spirit and turned
this into a ‘Quimbanda baptism’ (massange), where the candidate is going
through ritual steps that fortifies the bond with ones ancestors, the kingdom
of the Cruzeiro (roughly the Quimbanda ancestors ruled by Exu Omolu) and is
exposed for ritual actions that are basically a baptism of fire both by ‘fiery
waters’ and fire itself. 



Going through
this ceremony we deem the person a Quimbandeiro proper at this is in truth as
far as need to be going on this path for the majority of people. The divide is
between those who are destined to guide themselves and those who are destined
to also guide others. For those destined to guide others, lay down in
anticipation of death at the feet of Exu Mor, might be the road to take, but
for most, it is really not necessary.



Can I
purchase a guia, patuá or statue even if I am not initiated?

Guias, patuás
and statues are charged objects that hold the virtues of particular spirits. In
my case I do offer these items quite freely for whoever is in need of them,
expecting that some discernment and consideration has led the person to seek to
acquire an object of power. In the past I was far more restrictive with these
power objects, but in questioning myself to what extent I was my brother (or
sisters) keeper, I decided to make this option more open and less restrictive
for those in need. This is partly rooted in the realisation that we are dealing
with living spirits capable of guiding us in ways as mysterious as the ways of
whatever god.



A guia is a
specially prepared necklace. It is made under ritual circumstances in such way
that the process of beading is made with the attending spirit present. Then the
guia is washed and left with the Exu/Pomba Gira it is made to attract for three
nights. In this process the guia is then turned into holding the virtues of the
spirit guide and can be used in ceremony or when situations of guidance in the
world are desired.



A patuá is
holding a similar direction as the guia, but with the addition of more materia
magica that typically gives it a more solid rooting in a given kingdom linked
to beast, mineral and herbs of a specific virtue and attraction that turns the
patuá into a charm linked both to spirit and kingdom that should be carried on
the body when need be and when not in use be left in the firmeza or tronco.

In the case
of guias and patuás it is good to offer them cigar fumes and spray them with
strong alcohol from time to time to maintain their vigor and attention. 



Statues are
the most dramatic access point to spirit we offer to the general public. Our
statues are charged, washed and crossed and in practice it means that they are
filled with what would go into a patuá as well as other secret ingredients
connecting the particular Exu or Pomba Gira to the charge. They are then washed
in herbs and are presented for offerings to invite in the spirit to be
naturally attracted to its magically embedded form.&nbsp; 



This means
that these items provide access to spirit in a personal way and can constitute
a personal firmeza or shrine dedicated to one’s personal spirits. 



If we accept
the premise that we are here dealing with daimonic spirits that are naturally
inclined and tied to us in unique and mysterious ways there is really no need
for initiation as such to work with them as our personal Exus and Pomba Giras
will behave in a way similar to our ancestors, namely in being tied to us by
natural affinity and in this opens for direct access. 



How should I
work with Exu and Pomba Gira?

In this it is
only about understanding how to work them, how to approach them and how to work
this bond in a healthy and true way. I believe in simplicity and I believe in
communion being the better way of approach in this level and I will here give
the basic guideline for approaching them here:

The Exus and
Pomba Giras are nocturnal spirits, so we will always work them after dark and
all tools of power should be held away from direct sunlight. 



Friday,
Saturday and Monday are the nights when they are most commonly worked in Brazil
and working on these nights will enable you to tap into periods when they are
naturally more active and agitated. Even if certain nights is considered more
auspicious for Pomba Gira and others for Exu it is perfectly fine to tend to
them both on the same day and if one day should be chosen as being preferred it
would be Friday. Friday night is the natural night of joy in the world. The
work week is over and the leisure and spirit of feasting enters the world and
generate a natural bond with the spirits of Quimbanda. 



Offerings of
cigars, cigarillos, red wine, absinth, whiskey, cognac, cachaça and vodka are
all good and in its most simple form a glass is served to the brim with a lit
cigar crossing the glass in front of the image. Pontos are sung and as the
atmosphere shifts direct communion takes place ruled by the interaction between
man and spirit. 



Simple
offerings of beef and peppers can be given to Exu as seven thornless roses can
be given to Pomba Gira. Candles, red and black is offered and allowed to burn
out by themselves and offerings are dispatched of after one or three nights in
front of spirit either on the ground or at a crossroad. 

A more full
explanation is given in the following article:&nbsp;http://www.starrycave.com/2014/05/the-firmeza-of-quimbanda.html



Why is Exu
and Pomba Gira presented in diabolic forms?

We should
keep in mind that Exu and Pomba Gira is commonly referred to as guia or guide
and it is in inviting them in as guides we make the greatest work with them and
will see natural positive effects in our lives. This means that they are first
and foremost teaching spirits and they teach often by challenge and ordeal,
which is quite obvious if we pay attention to the accounts of human
incarnations they tell us. Their stories are always about struggle and misery,
abuse and injustice. It is about the all too human response to challenges, such
as anger, vengeance, gossip, deception, hatred, violence, murder and whatnot –
and so these spirits in being vice itself – is also giving us the option of
seeing ourselves in this ugly mirror they hold up to us so we can see in our
Exu and Pomba Gira the same challenges they had as we have and in this they try
to teach us not to do what they once did – but instead choose the better way,
the way of laughter, serenity and joy of accomplishments.&nbsp; 



For some the
diabolic features of these spirits and their attachment to the darker strains
of life evoke the idea that these spirits are prone to violence, murder and
negative spellcraft. Due to their deep understanding of matters human they are
able to assist in such undertakings, but we should also keep in mind that the
very word Quimbanda is actually a kimbundo substantive, defining a person who
heals with the help of spirit, and certainly if we look at the area of healing
from an amoral and value free perspective the act of removing or murdering
something in order to maintain health is a part of the design not different
from the annihilation of virus and bacteria in order to maintain the health of
an organism. Yet at the end of the day we are speaking of a cult of spirits
with great healing properties that are natural guides in the human journey. 




The diabolic
imagery serves to remind us that every saint has a past, every sinner a future
and that wickedness can be easily tempted out, hence they serve as guardians of
the crossroad of choice and present themselves as both guides of goodness and
devils of destruction and in this they sum up the human constitution.&nbsp;



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