Quimbanda for Inmates

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QUIMBANDAA RELIGIOUS HANDBOOK OF AFRO-BRAZILIAN SPIRITUALISM FOR THE INCARCERATED

VOLUME ONE - RELIGIOUS DOCTRINE

CARLOS ANTONIO DE BOURBON-GALDIANO-MONTENEGRO

AMERICAN CANDOMBLE CHURCH PUBLICATIONS, LOS ANGELES, CALIFORNIA


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QUIMBANDAA RELIGIOUS HANDBOOK OF AFRO-BRAZILIAN SPIRITUALISM FOR THE INCARCERATED

VOLUME ONE - RELIGIOUS DOCTRINE

COPYRIGHT 2011 CARLOS ANTONIO DE BOURBON GALDIANO MONTENEGRO

ALL RIGHTS RESERVED

Deluxe Book Edition, ISBN 978-0-9838141-0-8 $150.00

AMERICAN CANDOMBLE CHURCH PUBLICATIONS

P.O. BOX 881377

LOS ANGELES, CALIFORNIA 90009

LEGAL DISCLAIMER

No part of this book may be reproduced in any manner without written permission from the publisher or the author of

this book. This book contains formulas that were used in the historical AFRO-BRAZILIAN religious practices of

Quimbanda, Candomble, Macumba and Umbanda. The author and the publisher do not encourage any of the practices in

this book nor do we assume any liabilities for presenting those formulas or any information in this book. The formulas

are presented for curious only. Neither the author, Carlos Antonio De Bourbon-Galdiano-Montenegro nor the publisher,American Candomble Church assumes any responsibilities for the outcome of any of the spells, rituals or initiations in this

book. We make no claims to any supernatural powers of these traditional initiation rituals. All inquiries or comments may

be directed to the publisher. You must be at least 18 years of age or older to purchase this book or to purchase any of

the supplies listed herein.


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TABLE OF CONTENTS

INTRODUCTION....5

RELIGIOUS TRADITIONS OF THE AMERICAN CANDOMBLE CHURCH6

AN INTRODUCTION TO BRAZILIAN QUIMBANDA..7

THE QUIMBANDA RELIGIOUS PHILOSOPHY..9

THE DEITIES AND THE SPIRITS OF THE QUIMBANDA PANTHEON11

AN INTRODUCTION TO BRAZILIAN QUIMBANDA RITUALS..29

AN EXPLANATION OF THE NGANGA OF THE BRAZILIAN QUIMBANDA RELIGIOUS

TRADITION.31

THE MEANINGS OF THE SEVEN LESSER QUIMBANDA KINGDOMS.33

SPELLS & RITUALS OF THE SEVEN LESSER QUIMBANDA KINGDOMS35

HOW TO PREPARE A SPIRITUAL ALTAR FOR THE QUIMBANDA TRINITY.37

THE SACRED INITIATION MYSTERIES OF THE QUIMBANDA RELIGIOUS TRADITION.38

THE SEVEN QUIMBANDA RELIGIOUS SACRAMENTS / RELIGIOUS OBLIGATIONS.39

QUIMBANDA INITIATIONS IN THE CORRECTIONAL INSTITUTION47

SOLITARY QUIMBANDA RELIGIOUS PRACTITIONER & FORMAL QUIMBANDA RELIGIOUS

PRACTITIONER.51

SELF-DEDICATION CEREMONY - BAPTISM INTO THE QUIMBANDA MYSTERIES53

METHOD ONE - DEDICATION CEREMONY54

A FORMAL DEDICATION CEREMONY - BAPTISM INTO THE QUIMBANDA MYSTERIES.93

SPIRITUAL COMMUNICATION & INVOKING THE QUIMBANDA SPIRITS109

A SACRED RITUAL TO HONOR NZAMBI..110

INVOCATION RITUAL TO SUMMON THE DEITY, EXU MAIORAL.137

INVOCATION RITUAL TO SUMMON THE DEITY, EXU REI.140


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INTRODUCTION

Lately, I have received a number of requests from individuals who are currently inmates in

either the State or Federal correctional institutions asking for help and guidance in relation

to the magico-religious spiritual tradition of Afro-Brazilian Quimbanda. When I start to

receive multiple letters of requests on the same subject, it is time to write up what I know

so that I can, I hope, help as many people as possible.

All of the following rituals and ceremonies should be followed exactly as they are

presented here in this book if you want to experience the spiritual benefits of the Afro-

Brazilian religious tradition known as Quimbanda. I hope that your spiritual journey into

the religious mysteries of Quimbanda will be as enjoyable and positive as they have been

for me over the past years.

It is my hope that this book will become an informational source for inmates who have a

sincere desire to study and embark into the sacred world of the Afro-Brazilian religious

tradition known as Quimbanda.

This book is the first in a series of volumes that were specifically written for individuals

who are now and are presently incarcerated. The information has been divided among

variousvolumes because the information is very thorough and extensive.

This book offers the reader with a rich source of information that can assist you to begin

your sacred spiritual journey.

I believe that an individual must find a particular spiritual path and religious philosophywhich is comfortable for you. There are many paths and roads to the Sacred and to the

Divine.

SARAVA

Carlos Antonio De Bourbon-Galdiano-Montenegro

March 31, 2011


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RELIGIOUS TRADITIONS OF THE AMERICAN CANDOMBLE CHURCH

The following religious book was written for the initiates of the Congregation of the

American Candomble Church. In the year 2003, the Casa Montenegro Spiritual Temple was

formally organized into the American Candomble Church to preserve the unique and

historical religious traditions of the mysteries of the Afro-Brazilian Candomble De Congo

(Orixa mysteries) religious tradition and the Afro-Brazilian Quimbanda religious tradition

that have been uniquely practiced by the De Bourbon-Montenegro Family of Brazil and

have successfully survived for more than 148 years. All books written and published by the

American Candomble Church for its religious clergy and religious Congregation are

considered sacred and holy and that the religious doctrine and religious theology have

only been made possible through the Divine Intercession of Nzambi and the Holy

Quimbanda Trinity. In our sacred teachings and religious doctrines, the American

Candomble Church recognizes that we are not the only religious group of practitioners of

the Quimbanda religious tradition. The American Candomble Church also acknowledges

that there are many religious variations of the Quimbanda religious tradition that

presently exist and that are practiced throughout the world, but we believe that we are

Nzambis chosen people. The American Candomble Church believes that our particular

historical religious traditions have been ordained by Nzambi are unique and it has evolved

into the most orthodox Congo derived gnostic religious tradition in its truest and purest

form of the Quimbanda religious practice as brought to Earth by Nzambi, the God of

Heaven. The initiates and religious Congregation of the American Candomble Church

believe that Nzambi has chosen our Church and our particular Quimbanda religious

tradition to speak directly through the Prophets of our Church and to the religious clergyof theAmerican Candomble Church to deliver the Divine Word of Nzambi to his children

here on Earth. TheAmerican Candomble Church believes that there is no God but Nzambi,

the Divine Heavenly Creator of the Heavens and the Earth, the Sacred Breath which

gave the Universe life.

Let all on Earth bow down to Him for He is the Lord our God, and proclaim that Nzambi is

the Lord of Lords and there is no other.

For all ofthese historical reasons, the religious clergy and the religious Congregation of the

American Candomble Church believe that our sacred and holy religious traditions have

been ordained by Nzambi (God) and our "Church" will continue to grow old and survive

into the 21st Century and even beyond. The religious theology and religious doctrine of

the Prophets of the American Candomble Church has been confirmed by divine religious

law that we are Nzambis chosen people.


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Religious practitioners of the Quimbanda religion become aware of the great power andmysteries found within nature and their spiritual surroundings. Through a series of

progressive initiation rites associated with the Quimbanda religious faith, individualsbecome responsible individuals and have a greater respect for the environment and theUniversal Mysteries of God.

In the year 2003, Carlos Antonio De Bourbon-Galdiano-Montenegro founded the first legalchurch of Afro-Brazilian religious traditions in the United States, the American CandombleChurch. TheAmerican Candomble Church was founded to establish a religious communityand cultural center for the practice of the Afro-Brazilian religious faiths of Candomble DeCongo and Quimbanda.

The Quimbanda religious tradition and its powerful spiritual philosophy are no longerconfined to Brazil and religious practitioners can be found in just about every country ofthe World.


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THE QUIMBANDA RELIGIOUS PHILOSOPHY

The Quimbanda religious tradition is monotheistic. Monotheism is the belief in theexistence of one Supreme God. Religious initiates of the Quimbanda religion refer to himas Nzambi or Nzambi Mpungu, "Almighty God of the Great Celestial Mysteries and the

Creator of the Heavens and the Earth". In the Quimbanda religious tradition, God is alsoreferred to as Nzambi Ntoto. In the religious context of our theology, the word NzambiNtoto means "God Who touched and walked the Earth". The religious initiates ofQuimbanda also refer to God as Ndala Karitanga (God who created Himself) and SaKalunga (Lord Endless, Infinite and Supreme God), after having created the world andeverything in it. Although many religious practitioners of Quimbanda would consider itsreligious philosophy as monotheistic, there are many elements of pantheism which havebeen incorporated within the confines of the belief of one true God.

Pantheism is the view that the Universe (Nature) and God are identical and that the

essence of God is found within the Cosmos as an all-encompassing unity and thesacredness of Nature.

There has been in recent years much debate and confusion about the Quimbanda religionas being polytheistic, but it is not. It is difficult to delineate from notions such as pantheismand monotheism. The confusion comes from the lack of understanding between theconcepts of the term worship and the term veneration.

Worship is an act of religious devotion usually directed to one or more deities.

Veneration is a special act of honoring a saint: a dead person who has been identified as

singular in the traditions of the religion.

In the world of Quimbanda, we worship God and venerate the deities or spirits (Nkisi).Catholics venerate the saints, (among them Mary), as human beings who had remarkablequalities, lived their faith in God to the extreme and are believed to be capable ofinterceding in the process of salvation for others; however, Catholics do not worship themas gods.

There are other examples of monotheistic religions such as Christianity which embrace theconcepts of a plurality of the divine; for example, the Trinity, in which God is one being in

three eternal persons (the Father, the Son and the Holy Spirit). Additionally, most Christianchurches teach Jesus to be two natures (divine and human), each possessing the fullattributes of that nature, without mixture or intermingling of those attributes.

Although there can be found in the African continent as well as many other places of theworld the belief in polytheistic religious beliefs and practices, the concept of monotheismin the ancient African continent has existed for over 8500 years and its concept is not new.The practice of monotheism in Africa predates the birth of Christianity.


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Most of the fear and misunderstanding about the Quimbanda and Candomble religioustraditions come from individuals who have a lack of understanding about the religiousphilosophy of African cultures and their sacred traditions.

Although we often define those spiritual entities venerated and associated with the

Quimbanda religious tradition as deities, they are not. The word deity for those practicingtraditional Quimbanda at theAmerican Candomble Church simply means and refers to anelevated spirit which can be petitioned to intercede on our behalf directly to God andassist us in the process of the spiritual elevation and the evolution of our soul. Thisconcept is the same as the veneration of the Saints by Roman Catholics.

There is only one true God in the Quimbanda religious philosophy and we call him Nzambi,the "Father and Creator of the Heavens and the Earth", the "Creator of all that is Seenand Unseen".


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THE DEITIES AND THE SPIRITS OF THE QUIMBANDA PANTHEON

If you are going to have success in using the spiritual principles of this book as well as

many of my other books written about Quimbanda and Candomble De Congo religious

traditions, it is important for you to understand the religious concept and spiritual function

of the deities and the spirits of the powerful Quimbanda pantheon. By understanding the

spiritual concept of the Quimbanda magico-religious system you will be able see very fast

and spectacular results in your spiritual requests.

Although there are various forms of traditional Brazilian Quimbanda practiced throughout

Brazil and the world, and each with its own religious views about how the religion should

be practiced and how the Quimbanda deities and spirits should be organized, I will present

to you in this book the magico-religious system and religious philosophy as practiced by

the members of theAmerican Candomble Church.

It has been estimated that there are over 65,000 Quimbanda religious temples in present

day Brazil. Quimbanda temples are called Terreiro (backyard) or Tenda (tent). In Brazil each

of the Quimbanda temples are autonomous religious organizations that focus around a

central spiritual leader.

The spiritual leader of the traditional Quimbanda temple is called Tata Nganga or Pai

De Santo. Both words meaning Father of the Mysteries of the Spirits.

TheAmerican Candomble Church is the first and only known legal religious organization in

the United States that exists in the world that has been formally organized and structured

with members from all around the world and from every walk of life.

This book will only explore the spiritual mysteries of The Seven Lesser Quimbanda

Kingdoms of the deity more commonly known as Exu.

The Quimbanda religious philosophy believes that the Universe and Earth are divided into

Seven Kingdoms or spiritual realms. Each of these spiritual realms has been appointed with

spiritual guardians by Nzambi. These deities were placed there by Nzambito govern over

these realms where these spirits reside.

Each of the Seven Quimbanda kingdoms deals with various aspects of how mankind

relates to the spirits as found in nature.

The Quimbanda concept is very complex, but I will try to explain it in a simple

comprehendible manner for the purpose of this book the spiritual principles and sacred

theology of the Quimbanda religious tradition of theAmerican Candomble Church.


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The Quimbanda pantheon of deities and spirits is composed of seven (7) outer Quimbanda

Kingdoms and seven (7) inner Quimbanda Kingdoms. These sacred kingdoms are known

as, The Greater Quimbanda Kingdoms and The Lesser Kingdoms.

The realm of Heaven where Nzambi resides is not considered a category of one of the

Quimbanda Kingdoms because he is the Creator and it is only through his Divine Grace

that all of the outer and inner kingdoms exist.

In the Quimbanda religious system, Nzambiis considered masculine but can create duality

in his work and in his sacred creations.

The first three (3) Kingdoms of the Quimbanda deities are more commonly known as the

Quimbanda Trinity. The Quimbanda Trinityis composed of the three deities, Exu Maioral,

Exu Reiand Maria Padilla Reina. Together these three powerful spiritual forces govern the

great cosmos and the universal laws of the Earth for Nzambi. That is why the religious

practitioners of the Quimbanda religion venerate these three deities. The veneration of

the Quimbanda Trinity is a central spiritual belief of our faith. Religious practitioners of

Quimbanda believe that the deities of the Quimbanda pantheon were placed there by

Nzambito watch over the Universe and over the actions of mankind.

Within the realm of the outer confines of the Kingdoms of the Quimbanda Trinitythere are

found the mysteries of the inner The Seven Greater Quimbanda Kingdoms and The Seven

Lesser Quimbanda Kingdoms.

The Seven Lesser Quimbanda Kingdoms are governed by and ruled over by the Quimbanda

deities of King, Exu Reiand the Queen, Maria Padilla Reina. The deity Queen, Maria Padilla

Reina is also known as Pomba Gira by the religious practitioners of the Quimbanda

religious faith.

The deities King, Exu Reiand the Queen, Maria Padilla Reina are believed to have seven

different spiritual paths which are split among The Seven Lesser Quimbanda Kingdoms.

Each ofThe Seven Lesser Quimbanda Kingdoms is governed over by a distinct spiritual path

of the deities, King Exu Reiand the Queen, Maria Padilla Reina.

Within each ofThe Seven Lesser Quimbanda Kingdoms, there are 9 Chief Guardian Spirits

ofExu and Pombagiras. These Chief Guardian Spirits ofExu and Pombagiras are there to

assist the king and the queen of each one ofThe Seven Lesser Quimbanda Kingdoms. Each

one of these Chief Guardian Spirits ofExu and Pombagiras are associated with a specific

spiritual task and assignment to spiritually assist mankind.


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THE FIRST GREATER QUIMBANDA KINGDOM

Ruled over by the deity, EXU MAIORAL - Governs the Astral World, the Archangel

Metatron, the Seven Archangels (Archangel Michael, Archangel Raphael, Archangel

Gabriel, Archangel Uriel, Archangel Anael, Archangel Zerachiel, Archangel Raziel) & the

Astral Spirits of the Cosmos.

THE 72 ASTRAL SPIRITS OF EXU:

Exu Bael, Exu Agares, Exu Vassago, Exu Samigina, Exu Marbas, Exu Valefor, Exu Amon, Exu

Barbatos, Exu Paimon, Exu Buer, Exu Gusion, Exu Sitri, Exu Beleth, Exu Leraje, Exu Eligos,

Exu Zepar, Exu Botis, Exu Bathin, Exu Sallos, Exu Purson, Exu Marax, Exu Ipos, Exu Aim, ExuNaberius, Exu Glasya-Labolas, Exu Bune, Exu Ronove, Exu Berith, Exu Astaroth, Exu

Forneus, Exu Foras, Exu Asmoday, Exu Gaap, Exu Furfur, Exu Marchosias, Exu Stolas, Exu

Phenex, Exu Halphas, Exu Malphas, Exu Raum, Exu Focalor, Exu Vepar, Exu Sabnock, Exu

Shax, Exu Vine, Exu Bifrons, Exu Uvall, Exu Haagenti, Exu Crocell, Exu Furcas, Exu Balam,

Exu Alloces, Exu Camio, Exu Murmur, Exu Orobas, Exu Gremory, Exu Ose, Exu Amy, Exu

Oriax, Exu Vapula, Exu Zagan, Exu Volac, Exu Andras, Exu Haures, Exu Andrealphus, Exu

Cimejes, Exu Amdusias, Exu Belial, Exu Decarabia, Exu Seere, Exu Dantalion, Exu

Andromalius


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THE FIFTH GREATER QUIMBANDA KINGDOM

Ruled over by the EGGUN SPIRITS - (Ancestors) & Spirit Guides (Preto Velhos)

The Eggun Spirits are our blood related ancestors. Practitioners of the Quimbanda religious

tradition venerate the ancestors. The veneration of these ancestor spirits is not a religionin and of itself, but a facet of Quimbanda religious expression which recognizes an element

beyond human control. This form of veneration is at the core of all of the religious

practices in Afro-Brazilian spiritualism. The basis of ancestor verneration seems to stem

from two principle spiritual ideas: (1) that "those who have gone before" have a continual

and beneficent interest in the affairs of the living; and (2) more widespread, uneasiness,

fear of the dead, with practices to placate them. The Eggun Spirits are a part of the

Quimbanda pantheon of divinities. In the African Congo they are referred to as the

Egungun. The Egungun represents the "collective spirit" of the ancestors. Through

veneration of the ancestors, they assure a place for the dead among the living. It is theirresponsibility to compel the living to uphold the ethical standards of past generations.

The spirits of thePreto Velhos (Old Black Ones) are spirits that represent the elders of

the first African slaves to work on the sugarcane and coffee plantations of Brazil. These

spirits are believed to assist the followers of the Quimbanda religious tradition with such

things as spiritual protection and healing. These powerful entities are also venerated as

powerful spirit guides for practitioners from various religious traditions of Afro-Brazilian

Spiritualism.


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THE SIXTH GREATER QUIMBANDA KINGDOM

Ruled over by the CONGO SPIRITS (NKISI) - Govern the Physical World of Mankind &

Spiritual World of the Dead. It must also be noted here that the nkisi spirits of the Afro-

Caribbean Congo religious practices ofPalo Mayombe, Palo Monte and Kimbisa would be

found within the sixth Quimbanda Kingdom. This information is important to know as

there are many initiates from these Afro-Caribbean religious traditions that are currently

being initiated into the mysteries of Afro-Brazilian Quimbanda. These spirits as found in

the Caribbean would be; Kobayende - King of the dead, god of diseases. Centella Ndoki-

Gatekeeper between life and death. Gurunfinda - God of forest and herbs. Nkuyu - Deity

of woods and roads, guidance and balance. Madre de Agua - Goddess of water and

fertility. Mama Sholan Guengue - Goddess of richness and pleasures. Tiempo Viejo- God

of divination and winds. Cabo Rondo - God of hunt and war. Siete Rayos - God of thunder

and fire. Tiembla Tierra - Spirit of wisdom and justice. Zarabanda - Deity of work and

strength. The American Candomble Church also houses the spiritual mysteries of the Afro-

Caribbean religious tradition of Palo Mayombe. Members of the American Candomble

Church are given the opportunity to also initiate into the Afro-Caribbean Congo mysteries

as part of their religious educational experience and are able to receive the Nkisi spirit

mysteries (Traditional Palo Mayombe Ngangas) of Palo Mayombe. Although the two

religious beliefs are distinctly different, they both share the same Congo regional and

historical roots. It should also be noted that each of the Nkisi spirits has been assigned

with a specific spiritual path of the spirit Exu (Lucero). The Exu spirits (Luceros) found

within both religious traditions are submissive to the Nkisi spirits which govern the Sixth

Greater Quimbanda Kingdom. It should also be noted that the religious practitioners ofQuimbanda onlyvenerate the Nkisi spirits while many times the religious practitioners of

Afro-Caribbean derived Congo religious traditions such as Palo Mayombe, Palo Monte and

Kimbisa worship the Nkisi spirits as gods. This is just one example of the difference

between the two Congo derived religious beliefs.

These are the primary Nkisis recognized at the American Candomble Church in the

religious line of Quimbanda Congo spirits;

Aluvai - Intermediary between humans and the other nkisis

Nkosi Mukumbe (Roxi Mukumbe) - Nkisi of war and roads.

Mutalamb (Kabila, Lambaranguange) - Hunter, lives in forests and mountains; deity of

plentiful food.

Gongobira - Young hunter and fisherman.


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Katend - Knows the secrets of medicinal herbs.

Zaze (Loango) - Delivers justice to humans.

Kaviungo (Kavungo, Kafung, Kingongo) - God of health and death.

Angor (male form) and Angoroma (female) - Assist the communication between humans

and deities.

Kitembo (Tempo) - Deity of weather and seasons.

Matamba (Bamburussenda, Nunvurucemavula): Female warrior, commands the dead.

Kisimbi (Samba) -The great mother, deity of fertility, of lakes and rivers.

Kaitumb (Mikai, Kokueto) - Goddess of the sea.

Karunga Njambi - Lives at the bottom of the ocean.

Zumbarand - The eldest of the gods, connected to death.

Wunje - The youngest of the Nkisis, represents the happiness of youth.

Lemb Dil (Lembarenganga, Jakatamba, Kassut Lemb, Gangaiobanda) - Connected to

the creation of the world.

The mysteries of the Orixas from the Candomble De Congo (Candomble De Angola)

religious tradition are also found within the confines of the Sixth Quimbanda Kingdom. In

the Candomble De Congo religious tradition, the Orixas are also considered Nkisi spirits.

This is the primary difference between the Santeria religion and the Candomble De Congo

religious tradition.


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THE SEVENTH GREATER QUIMBANDA KINGDOM

Ruled over by the CABOCLOS - The Guardians of the Earth that governs over the actions of

mankind.

The spirits of the Caboclos (Indian) are spirits that represent the native Indigenouspeoples that the first African slaves encountered when they arrived in Brazil. These spirits

are believed to assist the followers of the Quimbanda religious tradition with such things

as spiritual protection and healing. These powerful entities are also venerated as powerful

spirit guides for practitioners from various religious traditions of Afro-Brazilian

Spiritualism. The American Candomble Church has expanded this religious regional

meaning and now includes the spirits of Native Americans from North America.


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THE SEVEN LESSER QUIMBANDA KINGDOMS

THE FIRST LESSER KINGDOM

KINGDOM THE CROSSROADS (REINO DAS ENCRUZILHADAS)

Ruling Diety: KING, EXU REI DAS ENCRUZILHADAS

Ruling Diety: QUEEN, POMBA GIRA REINA DAS ENCRUZILHADAS

Exu Tranca Ruas - Chief Guardian Spirit

Exu Sete Encruzilhadas - Chief Guardian Spirit

Exu Das Almas - Chief Guardian Spirit

Exu Marabo - Chief Guardian Spirit

Exu Tiriri- Chief Guardian Spirit

Exu Veludo - Chief Guardian Spirit

Exu Morcego - Chief Guardian Spirit

Exu Sete Gargalhadas - Chief Guardian Spirit

Exu Mirim - Chief Guardian Spirit


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THE SIXTH LESSER KINGDOM

KINGDOM OF THE LYRE (REINO DA LIRA)

Ruling Diety: KING, EXU REI DA LIRA

Ruling Diety: QUEEN, POMBA GIRA REINA DA LIRA

Exu Dos Infernos - Chief Guardian Spirit

Exu Dos Cabares - Chief Guardian Spirit

Exu Sete Liras - Chief Guardian Spirit

Exu Cigano - Chief Guardian Spirit

Exu Ze Pelintra - Chief Guardian Spirit

Exu Pagao - Chief Guardian Spirit

Exu Da Ganga - Chief Guardian Spirit

Exu Male- Chief Guardian Spirit

Exu Chama Dinheiro - Chief Guardian Spirit


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AN EXPLANATION OF THE NGANGA OF THE BRAZILIAN QUIMBANDA RELIGIOUS

TRADITION

The spirits and deities of the Quimbanda religious tradition who make a pact with the

living are collectively calledNkisi. The spirits come from the world of the dead and

manifest through the Nganga. The Nganga is usually constructed inside of a cast iron

cauldron or even inside of a clay pot. The Nganga is a miniature world and a doorway to

the supernatural. The Nganga is the home of the Nkisi who rests inside waiting until

summoned by its owner. The spirit can only manifest to its owner who has made an

eternal pact with the world of the spirits of darkness that will last until the physical death

of its owner. The purpose of the spirit is to serve and protect its master by any means

necessary. In the world of the Quimbanda religious tradition, good and evil are looked

upon equally and weighed the same. That is, there is no distinct classification between

good and evil as the Western World believes. Where do these spirits come from and why

are they here? There are spirits everywhere around us. Everything, location and thing

found in this world and the cosmos contain some kind of spiritual energy and life force.

There are pantheons of spiritual entities known as restless spirits that for some reason

have not been able to pass through light dimensions and are trapped here inside of our

world until they complete their task or their destiny. There are many different types of

spiritual entities which exist and can be found in the mountains, forest, stones, trees,

rivers, oceans and other far away locations such as the planets and the stars. Spirits are

pure unseen and invisible energy that can manifest in our physical world. Through the use

of ancient magical necromancy incantations and ancient magical sorcery formulas and

preparations an individual can tap into this energy and stabilize it by undergoing a series ofinitiations into this mysterious world which will allow them to walk with authority and

respect in the realm of the Quimbanda spirits. In the Quimbanda religious tradition of

spirituality, initiations and pacts with the deities and the spirits are achieved through a

series of very ancient initiations that link the physical dimension which we live in with the

outer dimension, where the spirits reside. When an individual undergoes the ancient

initiation process these invisible spiritual entities will then recognize the new initiate as

one of their own and in return will give the individual access to the secret Cosmic Keys to

unlock the forbidden doors of the Universal Occult Mysteries. The scientific study of how

these invisible spirits manifest within our physical world through the use of ancientnecromancy invocations is called Occult Physics. The science of Occult Physics is the

study of an unknown or invisible matter and its motion through space time and all that

derives from these, such as energy and force. More broadly, it is the general analysis of

how these unseen invisible forces react in nature, conducted in order to understand how

the world and universe behave. The techniques of how to capture spirits and to harness

their strange and very powerful energy to do ones bidding is commonplace in many


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ancient cultures, but the method by which an individual accomplished this varies from

culture to culture and from region to region. In Western and European culture individuals

initiated into the spiritual mysteries were many of times referred to as witches, warlocks

and sorcerers. In the Quimbanda religious tradition they are known as Tata Nganga. The

word Tata Nganga besides meaning the Father of the Mysteries of the Spirits also refersto an individual who possesses great "occult knowledge" and supernatural power to talk

and to command the spirits of the dead for a variety of reasons such as to heal individuals

from disease, sickness, power and protection against the evil eye and entities more

commonly known as demons. The practice of working with the spirits of the dead is called

necromancy. King Solomon, one of the greatest and most famous individuals of world

biblical history was a sorcerer as well as a necromancer. After the African Diaspora to the

New World, these initiations remained almost intact with a few variations and some

syncretism and the incorporation of Indigenous Indian and Christian elements. Although in

the Quimbanda religious tradition there are many deities and spirits represented withinthe confines ofThe Seven Greater Quimbanda Kingdoms and The Seven Lesser Quimbanda

Kingdoms, each of the deities or spirits represented within these kingdoms has their own

unique Nganga sacred to them. The mysteries of the Quimbanda Ngangas can only

received by individuals through the act of initiation and ritual. Although individuals who

are presently incarcerated would not be allowed to posses an nganga, the information was

presented here in this book as a source of valuable information for individuals desiring to

continue practicing the Quimbanda religious tradition when they have been released from

jail.


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petitioned banish away sickness and negative vibrations. Typically, spells and rituals of this

kingdom are usually done and performed in the cemetery.

Spells and rituals of the Fifth Lesser Quimbanda Kingdom represent the spiritual and

physical emotions of the world of the living and the dead. The spiritual requests of the

Fifth Lesser Quimbanda Kingdom and or petitions by individuals can be for either good or

bad. An example of this would be an individual who has recently lost a loved one in death.

The spirits of the Fifth Lesser Quimbanda Kingdom can be petitioned to ensure that their

soul crosses over into the spirit world. The spirits of the Fifth Lesser Quimbanda Kingdom

can be petitioned to heal an individual of all types of spiritual sickness. Typically, spells and

rituals of this kingdom are usually done and performed at high places such as the

mountains. Spells and rituals of this kingdom can also be petitioned at hospitals, churches

and at funeral parlors.

Spells and rituals of the Sixth Lesser Quimbanda Kingdom represent the material anderotic pleasures of life. The spiritual requests of the Sixth Lesser Quimbanda Kingdom and

or petitions by individuals can be for either good or bad. An example of this would be an

individual who likes to gamble. The spirits of the Sixth Lesser Quimbanda Kingdom can be

petitioned to bring success in all games of chance. The spirits of the Sixth Lesser

Quimbanda Kingdom can also be petitioned in all matters of lust and seduction. Typically,

spells and rituals of this kingdom are usually done and performed at the entrances of

banks, casinos, bars and brothels.

Spells and rituals of the Seventh Lesser Quimbanda Kingdom represent the emotional

moments, spiritual moments and the rise and fall of an individuals life. The spiritual

requests of the Seventh Lesser Quimbanda Kingdom and or petitions by individuals can be

for either good or bad. An example of this would be an individual who desires marriage.

The spirits of the Seventh Lesser Quimbanda Kingdom can be petitioned to bring or to

attract a suitable marriage partner. The spirits of the Seventh Quimbanda Kingdom can be

petitioned to assist individuals during spiritual purification rituals. Typically, spells and

rituals of this kingdom are usually done and performed at the beach or near a body of

water.


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THE SEVEN QUIMBANDA RELIGIOUS SACRAMENTS / RELIGIOUS OBLIGATIONS

All of the following are Congo names for the Seven Quimbanda Sacraments/ ReligiousObligations that must be completed within the 7 year initiation period. These religiousrituals and ceremonies are as follows;

1. MASSANGU

2. NGUDI MUTU

3. NGUEC BENGU KAMUTU

4. NGUEC KAMOXI MUVU

5. NGUEC KATTU MUVU

6. NGUEC KATUNU MUVU

7. NGUEC KASSAMB MUVU


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SECOND DEGREE - RAYAMENTO / MUKASO INITIATION CEREMONYThe Rayamento Initiation Ceremony links the new initiate to the World of theQuimbanda Spirits so that they will be better able to assist one with advancing in a positivedirection in life. There are two parts of the Rayamento Initiation Ceremony. The first"Rayamento Initiation Ceremony" establishes a spiritual relationship between the

Quimbanda spirits and the new initiate. The second "Rayamento Initiation Ceremony" willestablish a spiritual connection to the mysteries with all of the deities and spirits of theQuimbanda spiritual pantheon. The second Rayamento Initiation Ceremony," which istraditionally done 21 days after the first Rayamento Initiation Ceremony gives theindividual the ability to communicate and have command over the powerful Quimbandadeities and spirits. Both Rayamento Initiation Ceremonies give an individual greatprotection against all harmful energy that may be affecting the individual or that maycome their way. The Rayamento Initiation Ceremony gives the individual the ability to leapover all obstacles of this life and will even protect an individual from untimely death. TheRayamento Initiation will make an individual invisible to any and all problems. This

Rayamento Initiation opens the third eye of the individual. It is only after doing these veryimportant initiation ceremonies that an individual is fully accepted into the traditionalQuimbanda temple as a full-fledged member. The Rayamento Initiation Ceremony cansave your life. Collectively, these two initiations are refered to as Mukaso.

In the following book available from the American Candomble Church, you will be able tospiritually perform the powerful Mukaso initiation ceremony if you are presentlyincarcerated. The book is called;

A RELIGIOUS HANDBOOK OF AFRO-BRAZILIAN SPIRITUALISM FOR THE INCARCERATEDVOLUME TWO - THE MUKASO RELIGIOUS INITIATION RITE OF PASSAGE


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FOURTH DEGREE - EGGUN SPIRITS INITIATION CEREMONYThe Eggun Spirits Initiation Ceremony links the new initiate to the world of theirancestors. Without the permission, blessings and assistance of our ancestors we will neverbe able to realize all of the good things that life holds for us. By undergoing this initiationan individual establishes a relationship with the world of the ancestors so they will be

better able to assist the individual with all the good things in life and to be able toovercome all difficulties that an individual may be faced with. It is important that anindividual undergo this initiation ceremony so that they do not lose their way on their

journey in this life.


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FIFTH DEGREE - NGANGA INITIATION CEREMONYThe Nganga Initiation Ceremony is one of the most important of all of the initiationceremonies associated with a traditional Quimbanda temple. When an individualundergoes this initiation, they receive the actual spirit mysteries of a particular Quimbandadeity or spirit to work with. The mysteries of the Quimbanda spirits are usually received

inside of an iron cauldron or clay pot. When a male individual receives this initiation theyare then refered to as Tata Nganga. When a female individual receives this initiation theyare then refered to as Mametu Nkisior Mametu Nganga.


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SIXTH DEGREE - THE OZAIN INITIATION CEREMONYThe Congo Spirit Ozain Initiation Ceremony can only be received by men or by womenwho are no longer menstruating. The spirit Ozain is also refered to as the Katende in theQuimbanda religious tradition. This initiation ceremony gives the initiate the spiritual rightto be able to work and invoke the powerful astral deities and spirits of the magical

mysteries of the Quimbanda Spirit Ozain. After the individual undergoes this veryimportant initiation ceremony where they will receive the actual "spirit mysteries". Themysteries are received in the form of a traditional Quimbanda Nganga. When anindividual receives this initiation they are then refered to as Ozainista. An OzainistaPriest is an invaluable member of the magico-religious community.


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SEVENTH DEGREE - TATA NKISI MALONGO INITIATION CEREMONYThe last and final initiation that an individual can receive in a traditional Quimbandareligious tradition is the Tata Nkisi Malongo Initiation Ceremony. This initiation can onlybe received by men. When an individual receives this initiation and receives the spiritualMysteries of Tata Nkisi Malongo they become one with the spiritual world and can

command the powerful Quimbanda spirits Congo as well as all of the spirits found innature. This ceremony gives the individual great supernatural knowledge and occultpowers. An individual must complete this very important initiation ceremony if they wantto venture outside of their Quimbanda temple to one day start their own.


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METHOD ONE

The incarcerated individual can join a formal Quimbanda temple on the outside that will

be willing to sponsor them and to be spiritually responsible for the individual while they

are incarcerated and also be willing to do all of the necessary spiritual offerings (Ebo) to

the Quimbanda spirits in their name (the incarcerated individual). The incarcerated

individual can formally join a traditional Quimbanda temple through mail correspondence

with the elder priest. In this method, when the incarcerated individual leaves jail they must

then immediately go to the same Quimbanda temple that assisted them while they were

incarcerated and then formally be initiated without delay thanking the Quimbanda deities,

spirits and the Tata Nganga or the Tata Nkisi Malongo for their spiritual assistance that

they received while they were incarcerated. In Method One, the individual will still have to

do one of the following two methods of initiation, but you will receive outside spiritual

assistance from a formal Quimbanda temple that can only enhance your spiritual journey.

The AMERICAN CANDOMBLE CHURCH has a religious educational outreach program

available for individuals who are serious and who have a sincere desire to become a part of

a formal Quimbanda religious temple. For more information write to:

AMERICAN CANDOMBLE CHURCH

P.O. BOX 881377

LOS ANGELES, CALIFORNIA 90009


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METHOD TWO

The incarcerated individual will be able to self initate themselves by following the

Quimbanda Self dedication baptism ceremony that I will present in the following pages. By

self initiation, the individual will be able to practice the religious doctrine with privacy. This

particular initiation method requires only that the individual do the Quimbanda Dedication

Ceremony which is the same or equal to the Quimbanda Baptism Ceremony at a formal

Quimbanda religious temple.


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METHOD THREE

This particular initiation method requires that the individual do the Quimbanda Dedication

Ceremony in front of a religious group that can be established within the legal guidelines

of the correctional institution. The incarcerated individual can form a formal religious

group with the permission of the Department of Corrections and the spiritual services and

counseling department. By establishing a Quimbanda religious community within the

correctional institution, individuals will be able to spiritually support one another with

positive spiritual information to enrich and better our lives. It also must be remembered

that those desiring to formally practice the Quimbanda religious tradition may be met with

legal obstacles and institutional regulations and codes that may need to be overcome in

order to be able to participate in the correctional institution. This may take some time to

be able to demonstrate and convince to those in authority your genuine interest and

commitment in participating the religious principles and theology of the Quimbanda

religious tradition. The best place to first start with your request and petition to establish a

formal group to practice the Quimbanda religious traditions would be with the Prison

Chaplain. The Prison Chaplain will be able to direct you to right source and about how to

go about it in the best possible manner. Individuals interested in learning more about the

religion should also request that the prison library or chaplain library also include

books about Afro-Brazilian religious traditions.

Either way, although there may or may not be obstacles to formally practicing the

Quimbanda religious tradition in your particular correctional facility, you must always do

so within the legal guidelines of your specific correctional institution.


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SQP - A solitary Quimbanda religious ritual can be the barest minimum of words and

actions.

FQP- A formal Quimbanda temple must attune itself as one.


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METHOD ONE - DEDICATION CEREMONY

PREPARATION

If you are allowed to do so, the ritual should be done in front of the Quimbanda Trinity

altar. The Quimbanda Trinity altar can be made from the instructions which I have

provided in this book.

RITUAL ITEMS NEEDED

One bar ofQuimbanda Ritual Black Soap - If you are not able to get the Quimbanda Ritual

Black Soap then you can use traditionalAfrican Black Soap known as Dudu-Osun. These

soaps are available from most African general stores and companies that sell occult

supplies.

Quimbanda Baptism Beads - Not all correctional institutions allow inmates to possess and

wear religious necklances such as rosaries, but if you are able to get permission then order

a set from the American Candomble Church. If you are able to make the religious beads

yourself then you should use the following bead patterns and colors. The stand of beads

should be made long enough to hang just below your belly button. The reason for this is

simply that we believe that the belly button is a sacred place on our bodies that is the

doorway to the realm of Heaven because we were connected for 9 months by the umblicalcord to our mothers lifeline which gave us life. The umblical cord represents how our soul

traveled from Heaven to Earth and took root within our physical body. The sacred beads

represent protection of our soul which resides within our physical bodies against negative

spiritual energy. If you are not able to wear or have religious beads then you can still do

the ritual without them. The ritual beads will follow a repeated color pattern ofseven red

beads, seven black beads and seven white beads or clear colored beads. The pattern should

be repeated until your strand of religious beads hangs just below the belly button.

Before doing the actual dedication ceremony, the individual must prepare three days

before by spiritually fasting. Spiritually fasting for the purpose of this book means limited

food portions at each meal to cleanse the body, mind and soul.

The individual will also meditate on the mysteries of the Quimbanda Trinity and a genuine

spiritual self reflection about the importance of the spiritual commitment which you will

be entering into with the spiritual world of the Quimbanda deities and spirits.


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If you are able to or wish to, you can also make an altar dedicated to the Quimbanda

Trinity by the using the instructions that I have provided in this book.

After three days of spiritual fasting then do the following ritual. This ritual can be started

at any given hour before you take your daily shower.


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FRIDAY - 12 MIDNIGHT - THE FIRST DAY OF THE RITUAL

QUIMBANDA BAPTISM RITUAL PROCEDURE

Draw the spirit signature which represents the Quimbanda Cross on the floor using white

chalk. If you are not able to have chalk, then use a large piece of paper with the spirit

signature on it. The spirit signature can also be made and drawn on top of a square piece

of cloth using a red or black marker. By doing this method, the cloth is made into a

permanent ritual mat that can be used for future religious rituals. The spirit signature

which represents the Quimbanda Cross should be large enough for the new initiate to

stand in during the ritual ceremony. If you cant do this step it will be alright.

NEW INITIATE:

Standing towards the East, do and say the following:

Using your right hand, make the sign of the Quimbanda Trinity Cross over your body. The

Quimbanda Trinity sign of the Cross is made by touching the hand sequentially to the

forehead, lower chest or navel area, and right shoulder,then left shoulder and then placing

your hands together in a praying position and then kissing your hands three times. This is

how to say and do this: at the forehead, IN THE NAME OF NZAMBI; at the naval, IN THE

NAME OF EXU MAIORAL; across to the right shoulder, IN THE NAME OF EXU REI; across to

the right left shoulder, IN THE NAME OF MARIA PADILLA REINA; and finally to the center

of your heart while placing your hands together in a praying position, SARAVA; afterwardskiss your hands three times.

NEW INITIATE:

BEFORE ME STANDS THE ARCHANGEL RAPHAEL. BEHIND ME STANDS THE ARCHANGEL

GABRIEL. ON MY RIGHT HAND, THE ARCHANGEL MICHAEL AND ON MY LEFT HAND THE

ARCHANGEL URIEL.

NEW INITIATE:

Standing towards the West, do and say the following:







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of your heart while placing your hands together in a praying position, SARAVA; afterwards

kiss your hands three times.

NEW INITIATE:

Standing towards the South, do and say the following:










NEW INITIATE:

Standing towards the North, do and say the following:



forehead, lower chest or navel area, and right shoulder,then left shoulder and then placingyour hands together in a praying position and then kissing your hands three times. This is






NEW INITIATE:


FOR AROUND MY BODY PROTECTED BY THE DIVINE LIGHT OF THE FLAMES OF THE

QUIMBANDA TRINITY - SARAVA

IN THE NAME OF NZAMBI, THE GOD OF THE HEAVENS AND THE EARTH - SARAVA

IN THE NAME OF EXU MAIORAL - SARAVA


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IN THE NAME OF EXU REI - SARAVA

IN THE NAME OF MARIA PADILLA REINA - SARAVA

IN THE NAME OF THE QUIMBANDA TRINITY - SARAVA

I, say youre your complete birth name, INVOKE THE SACRED AND DIVINE POWERS OF THE

QUIMBANDA TRINITY IN THE NAME NZAMBI - SARAVA

I, say your complete birth name, TODAY ON THIS MOST SACRED OF ALL DAYS COME NOW

BEFORE NZAMBI AND THE QUIMBANDA TRINITY, WITH COMPLETE UNDERSTANDING OF

THE QUIMBANDA RELIGIOUS TRADITION AND COMPLETLEY ON MY OWN FREE WILL -

SARAVA

The New Initiate does and says the following:

Using your right hand, tap your center of your chest directly over your heart three times

and then say the following;

I, say your complete birth name, INVOKE THE DIETIES AND SPIRITS OF THE QUIMBANDA

RELIGIOUS TRADITION TO GRANT ME ACCESS INTO THE MYSTERIES OF BAPTISM. IT IS IN

THIS SACRED INITIATION CEREMONY THAT I WASH MY BODY, MIND, SPIRIT AND SOUL

FROM ALL OF MY PAST SINS AND FAILINGS. I KNOCK AT YOUR SACRED DOOR TO THE

HEAVENLY REALM TO OPEN UP THE GATES OF THE SEVEN QUIMBANDA KINGDOMS. -

SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF KING, EXU MAIORAL, THE SEVEN MOST HOLY

ARCHANGELS THAT WATCH OVER THE ASTRAL REALM AND COMMAND THE 72 SPIRITS OF

EXU - SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF KING, EXU REI, GUARDIAN OF THE MYSTERIES

OF THE CROSSROADS, GUARDIAN OF HUMAN FATE, DESTINY AND THE DELIVERER OF THE

SACRED DIVINE WORD. DIVINE EMPEROR TO THE SECRETS OF THE CELESTIAL

CONSTELLATIONS - SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF QUEEN, MARIA PADILLA REINA, GUARDIAN OF

THE MYSTERIES AND PLEASURES OF LIFE, DIVINE EMPRESS TO THE SECRETS OF THE SEVEN

PLANETS - HEAR ME NOW O MIGHTY QUEEN OF THE CROSSROADS - SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF THE AJE SPIRITS, THE DIVINE INVISIBLE

MOTHERS OF THE SACRED MARKETPLACE, THE WEAVERS OF TIME AND OF THE

ELEMENTAL MYSTERIES - SARAVA


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NEW INITIATE:











NEW INITIATE:










NEW INITIATE:







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THE QUIMBANDA RELIGIOUS TRADITION AND COMPLETELY ON MY OWN FREE WILL -

SARAVA



and then the following;






SARAVA



EXU - SARAVA



SACRED DIVINE WORD. DIVINE EMPEROR TO THE SECRETS OF THE CELESTIAL









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WITH THE BLESSINGS OF MY ANCESTORS WHO ARE KNEELING AT THE FOOT OF NZAMBI IN

LIGHT. WITH THE BLESSINGS OF THE PRETO VELHOS AND OF THE SPIRIT GUIDES - SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF THE QUIMBANDA NKISI - SARAVA

WITH THE BLESSINGS OF THE KINGDOM OF THE MOST SACRED AND DIVINE SPIRITS OFTHE CABOCLOS - SARAVA

I, say your complete birth name, INVOKE THE SACRED AND DIVINE POWERS OF THE


BY THE DIVINE POWER OF KING EXU REI DOS 7 CRUZEIROS & QUEEN POMBA GIRA REINA

DOS 7 CRUZEIROS OF THE KINGDOM OF THE CROSSINGS, I DO INVOKE AND DO SUMMON

THE GUARDIAN SPIRITS WHICH PROTECT THIS REALM AND GIVE LIFE TO THIS SACRED

RITUAL. BY THE DIVINE SWORD OF KING EXU REI DOS 7 CRUZEIROS & QUEEN POMBA GIRA

REINA DOS 7 CRUZEIROS, I DO SUMMON AND I DO COMMAND THE GUARDIAN SPIRITS OFTHE CROSSINGS IN THE NAME OF DIVINE JUSTICE TO DELIVER ME FROM MY ENEMIES

KNOWN AND UNKNOWN. I INVOKE THE POWERS OF THE QUIMBANDA CROSS TO COVER

MY BODY IN PROTECTIVE LIGHT SO THAT MY ENEMIES KNOWN AND UNKNOW WILL NOT

BE ABLE TO SEE NOR HEAR THIS SACRED RITUAL. I INVOKE AND SUMMON THE CHIEF

SPIRIT, EXU TRANCA TUDO, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN

MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU TRANCA TUDO, MY ENEMIES ARE YOUR

ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU

TRANCA TUDO, GUARDIAN OF THE REINO DOS CRUZEIROS, I LAY MY ENEMIES AT YOUR

FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU KIROMBO, TO TRIUMPH OVER MYENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU

KIROMBO, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O

MOST GLORIOUS CHIEF SPIRIT, EXU KIROMBO, GUARDIAN OF THE REINO DOS CRUZEIROS,

I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU SETE

CRUZEIROS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O

MOST GLORIOUS CHIEF SPIRIT, EXU SETE CRUZEIROS, MY ENEMIES ARE YOUR ENEMIES

AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU SETE

CRUZEIROS, GUARDIAN OF THE REINO DOS CRUZEIROS, I LAY MY ENEMIES AT YOUR FEET. I

INVOKE AND SUMMON THE CHIEF SPIRIT, EXU MANGUEIRA, TO TRIUMPH OVER MYENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU

MANGUEIRA, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O

MOST GLORIOUS CHIEF SPIRIT, EXU MANGUEIRA, GUARDIAN OF THE REINO DOS

CRUZEIROS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT,

EXU KAMINALOA, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE.

O MOST GLORIOUS CHIEF SPIRIT, EXU KAMINALOA, MY ENEMIES ARE YOUR ENEMIES AND


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WITH THE BLESSINGS OF THE KINGDOM OF THE MOST SACRED AND DIVINE SPIRITS OF

THE CABOCLOS - SARAVA



BY THE DIVINE POWER OF KING EXU REI DAS MATAS & QUEEN POMBA GIRA REINA DASMATAS OF THE KINGDOM OF THE FORESTS, I DO INVOKE AND DO SUMMON THE

GUARDIAN SPIRITS WHICH PROTECT THIS REALM AND GIVE LIFE TO THIS SACRED RITUAL.

BY THE DIVINE SWORD OF KING EXU REI DAS MATAS & QUEEN POMBA GIRA REINA DAS

MATAS, I DO SUMMON AND I DO COMMAND THE GUARDIAN SPIRITS OF THE FORESTS IN

THE NAME OF DIVINE JUSTICE TO DELIVER ME FROM MY ENEMIES KNOWN AND

UNKNOWN. I INVOKE THE POWERS OF THE QUIMBANDA CROSS TO COVER MY BODY IN

PROTECTIVE LIGHT SO THAT MY ENEMIES KNOWN AND UNKNOW WILL NOT BE ABLE TO

SEE NOR HEAR THIS SACRED RITUAL. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU

QUEBRA GALHO, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE.

O MOST GLORIOUS EXU SPIRIT, EXU QUEBRA GALHO, MY ENEMIES ARE YOUR ENEMIES

AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS EXU SPIRIT, EXU QUEBRA

GALHO, GUARDIAN OF THE REINO DAS MATAS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE

AND SUMMON THE CHIEF SPIRIT, EXU DAS SOMBRAS, TO TRIUMPH OVER MY ENEMIES

AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU DAS

SOMBRAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O

MOST GLORIOUS CHIEF SPIRIT, EXU DAS SOMBRAS, GUARDIAN OF THE REINO DAS MATAS,

I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU DAS

MATAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU DAS MATAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU DAS MATAS, GUARDIAN

OF THE REINO DAS MATAS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON

THE CHIEF SPIRIT, EXU DAS CAMPINAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL

OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU DAS CAMPINAS, MY

ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS

CHIEF SPIRIT, EXU DAS CAMPINAS, GUARDIAN OF THE REINO DAS MATAS, I LAY MY


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ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU DA SERRA

NEGRA, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU DA SERRA NEGRA, MY ENEMIES ARE YOUR ENEMIES AND

YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU DA SERRA NEGRA,

GUARDIAN OF THE REINO DAS MATAS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE ANDSUMMON THE SPIRIT EXU SETE PEDRAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL

OBSTACLES IN MY LIFE. O MOST GLORIOUS SPIRIT EXU SETE PEDRAS, MY ENEMIES ARE

YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS SPIRIT EXU

SETE PEDRAS, GUARDIAN OF THE REINO DAS MATAS, I LAY MY ENEMIES AT YOUR FEET. I

INVOKE AND SUMMON THE CHIEF SPIRIT, EXU SETE COBRAS, TO TRIUMPH OVER MY

ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU

SETE COBRAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O

MOST GLORIOUS CHIEF SPIRIT, EXU SETE COBRAS, GUARDIAN OF THE REINO DAS MATAS, I

LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU DOCHEIRO, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU DO CHEIRO, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU DO CHEIRO, GUARDIAN

OF THE REINO DAS MATAS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON

THE CHIEF SPIRIT, EXU ARRANCA TOCO, TO TRIUMPH OVER MY ENEMIES AND OVER ALL

OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU ARRANCA TOCO, MY


CHIEF SPIRIT, EXU ARRANCA TOCO, GUARDIAN OF THE REINO DAS MATAS, I LAY MY

ENEMIES AT YOUR FEET. BY THE POWER AND THE VIRTUES OF THE DIVINE GUARDIANS OF

THE SACRED SEVEN QUIMBANDA KINGDOMS, EXU QUEBRA GALHO, EXU DAS SOMBRAS,

EXU DAS MATAS, EXU DAS CAMPINAS, EXU DA SERRA NEGRA, EXU SETE PEDRAS, EXU SETE

COBRAS, EXU DO CHEIRO AND EXU ARRANCA TOCO, I DO SUMMON YOU HERE O

POWERFUL QUIMBANDA SPIRITS AND COMMAND THIS RITUAL INTO BEING. IN THE NAME

OF THE QUIMBANDA TRINITY AND LAWS OF DIVINE JUSTICE - SARAVA

STATE YOUR REQUEST HERE & MEDITATE ON YOUR DESIRES


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NEW INITIATE:











NEW INITIATE:










NEW INITIATE:







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BY THE DIVINE POWER OF KING EXU REI DA KALUNGA & QUEEN POMBA GIRA REINA DA

KALUNGA OF THE KINGDOM OF THE CEMETERY, I DO INVOKE AND DO SUMMON THE

GUARDIAN SPIRITS WHICH PROTECT THIS REALM AND GIVE LIFE TO THIS SACRED RITUAL.

BY THE DIVINE SWORD OF KING EXU REI DA KALUNGA & QUEEN POMBA GIRA REINA DA

KALUNGA, I DO SUMMON AND I DO COMMAND THE GUARDIAN SPIRITS OF THECEMETERY IN THE NAME OF DIVINE JUSTICE TO DELIVER ME FROM MY ENEMIES KNOWN

AND UNKNOWN. I INVOKE THE POWERS OF THE QUIMBANDA CROSS TO COVER MY BODY

IN PROTECTIVE LIGHT SO THAT MY ENEMIES KNOWN AND UNKNOW WILL NOT BE ABLE TO

SEE NOR HEAR THIS SACRED RITUAL. I INVOKE AND SUMMON THE SPIRIT EXU PORTEIRA,

TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS SPIRIT EXU PORTEIRA, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES

ARE MY ENEMIES. O MOST GLORIOUS SPIRIT EXU PORTEIRA, GUARDIAN OF THE REINO DA

KALUNGA, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE SPIRIT EXU

SETE TUMBAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. OMOST GLORIOUS SPIRIT EXU SETE TUMBAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES. O MOST GLORIOUS SPIRIT EXU SETE TUMBAS, GUARDIAN OF

THE REINO DA KALUNGA, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE

SPIRIT EXU SETE CATACUMBAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL

OBSTACLES IN MY LIFE. O MOST GLORIOUS SPIRIT EXU SETE CATACUMBAS, MY ENEMIES

ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS SPIRIT EXU

SETE CATACUMBAS, GUARDIAN OF THE REINO DA KALUNGA, I LAY MY ENEMIES AT YOUR

FEET. I INVOKE AND SUMMON THE SPIRIT EXU DA BRASA, TO TRIUMPH OVER MY ENEMIES

AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS SPIRIT EXU DA BRASA, MYENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS

SPIRIT EXU DA BRASA, GUARDIAN OF THE REINO DA KALUNGA, I LAY MY ENEMIES AT

YOUR FEET. I INVOKE AND SUMMON THE SPIRIT EXU CAVEIRA, TO TRIUMPH OVER MY

ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS SPIRIT EXU CAVEIRA,

MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST

GLORIOUS SPIRIT EXU CAVEIRA, GUARDIAN OF THE REINO DA KALUNGA, I LAY MY


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TUESDAY - 12 MIDNIGHT - THE FIFTH DAY OF THE RITUAL

QUIMBANDA BAPTISM RITUAL PROCEDURE

Draw the spirit signature which represents the Quimbanda Cross on the floor using white

chalk. If you are not able to have chalk, then use a large piece of paper with the spirit

signature on it. The spirit signature can also be made and drawn on top of a square piece

of cloth using a red or black marker. By doing this method, the cloth is made into a

permanent ritual mat that can be used for future baptism initiation rituals. The spirit

signature which represents the Quimbanda Cross should be large enough for the new

initiate to stand in during the ritual ceremony. If you cant do this step it will be alright.

NEW INITIATE:









of your heart while placing your hands together in a praying position, SARAVA; afterwardskiss your hands three times.

NEW INITIATE:

BEFORE ME STANDS THE ARCHANGEL RAPHAEL. BEHIND ME STANDS THE ARCHANGEL

GABRIEL. ON MY RIGHT HAND, THE ARCHANGEL MICHAEL AND ON MY LEFT HAND THE

ARCHANGEL URIEL.

NEW INITIATE:

Standing towards the West, do and say the following:







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NEW INITIATE:











NEW INITIATE:










NEW INITIATE:







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THE QUIMBANDA RELIGIOUS TRADITION AND COMPLETELY ON MY OWN FREE WILL -

SARAVA



and then the following;






SARAVA



EXU - SARAVA



SACRED DIVINE WORD. DIVINE EMPREOR TO THE SECRETS OF THE CELESTIAL









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BY THE DIVINE POWER OF KING EXU REI DAS ALMAS & QUEEN POMBA GIRA REINA DAS

ALMAS OF THE KINGDOM OF THE SOULS, I DO INVOKE AND DO SUMMON THE GUARDIAN

SPIRITS WHICH PROTECT THIS REALM AND GIVE LIFE TO THIS SACRED RITUAL. BY THE

DIVINE SWORD OF KING EXU REI DAS ALMAS & QUEEN POMBA GIRA REINA DAS ALMAS, I

DO SUMMON AND I DO COMMAND THE GUARDIAN SPIRITS OF THE REALM OF THE SOULSIN THE NAME OF DIVINE JUSTICE TO DELIVER ME FROM MY ENEMIES KNOWN AND

UNKNOWN. I INVOKE THE POWERS OF THE QUIMBANDA CROSS TO COVER MY BODY IN

PROTECTIVE LIGHT SO THAT MY ENEMIES KNOWN AND UNKNOW WILL NOT BE ABLE TO

SEE NOR HEAR THIS SACRED RITUAL. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU SETE

LOMBAS, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU SETE LOMBAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU SETE LOMBAS,

GUARDIAN OF THE REINO DAS ALMAS, I LAY MY ENEMIES AT YOUR FEET. I INVOKE AND

SUMMON THE CHIEF SPIRIT, EXU PEMBA, TO TRIUMPH OVER MY ENEMIES AND OVER ALLOBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU PEMBA, MY ENEMIES ARE

YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT,

EXU PEMBA, GUARDIAN OF THE REINO DAS ALMAS, I LAY MY ENEMIES AT YOUR FEET. I

INVOKE AND SUMMON THE CHIEF SPIRIT, EXU MARABA, TO TRIUMPH OVER MY ENEMIES

AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU MARABA, MY


CHIEF SPIRIT, EXU MARABA, GUARDIAN OF THE REINO DAS ALMAS, I LAY MY ENEMIES AT

YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU CURADO, TO TRIUMPH OVER

MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXUCURADO, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O

MOST GLORIOUS CHIEF SPIRIT, EXU CURADO, GUARDIAN OF THE REINO DAS ALMAS, I LAY

MY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU NOVE LUZES,

TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU NOVE LUZES, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU NOVE LUZES,


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SUMMON THE CHIEF SPIRIT, EXU 7 MONTANHAS, TO TRIUMPH OVER MY ENEMIES AND

OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU 7 MONTANHAS,

MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY ENEMIES. O MOST

GLORIOUS CHIEF SPIRIT, EXU 7 MONTANHAS, GUARDIAN OF THE REINO DAS ALMAS, I LAYMY ENEMIES AT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU TATA

CAVEIRA, TO TRIUMPH OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST

GLORIOUS CHIEF SPIRIT, EXU TATA CAVEIRA, MY ENEMIES ARE YOUR ENEMIES AND YOUR

ENEMIES ARE MY ENEMIES.O MOST GLORIOUS CHIEF SPIRIT, EXU TATA CAVEIRA,


SUMMON THE CHIEF SPIRIT, EXU GIRA MUNDO, TO TRIUMPH OVER MY ENEMIES AND

OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF SPIRIT, EXU GIRA MUNDO, MY


CHIEF SPIRIT, EXU GIRA MUNDO, GUARDIAN OF THE REINO DAS ALMAS, I LAY MY ENEMIESAT YOUR FEET. I INVOKE AND SUMMON THE CHIEF SPIRIT, EXU 7 POEIRAS, TO TRIUMPH

OVER MY ENEMIES AND OVER ALL OBSTACLES IN MY LIFE. O MOST GLORIOUS CHIEF

SPIRIT, EXU 7 POEIRAS, MY ENEMIES ARE YOUR ENEMIES AND YOUR ENEMIES ARE MY

ENEMIES. O MOST GLORIOUS CHIEF SPIRIT, EXU 7 POEIRAS, GUARDIAN OF THE REINO DAS

ALMAS, I LAY MY ENEMIES AT YOUR FEET. BY THE POWER AND THE VIRTUES OF THE

GUARDIANS OF THE SACRED SEVEN QUIMBANDA KINGDOMS, EXU SETE LOMBAS, EXU

PEMBA, EXU MARABA, EXU CURADO, EXU NOVE LUZES, EXU 7 MONTANHAS, EXU TATA

CAVEIRA, EXU GIRA MUNDO AND EXU 7 POIERAS, I DO SUMMON YOU HERE O POWERFUL

QUIMBANDA SPIRITS AND COMMAND THIS RITUAL INTO BEING. IN THE NAME OF THE

QUIMBANDA TRINITY AND LAWS OF DIVINE JUSTICE - SARAVA

STATE YOUR REQUEST HERE & MEDITATE ON YOUR DESIRES


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NEW INITIATE:











NEW INITIATE:






NA

Documents

Quimbanda for Inmates