Many years ago I found myself in a heated discussion with a priest of a modern Pagan denomination concerning the nature of priesthood and the meaning of the crown. Recently I have returned to that conversation in my own thoughts, observing how many people today hunger for crowns of one kind or another, whether for status, titles, offices, recognition, or legitimacy. The disagreement arose over a man who had spent nearly two decades presenting himself as something he was not. He had built his reputation upon false claims of initiation and authority. Eventually, however, he did receive a legitimate initiation and immediately sought to establish himself as the foremost representative of that tradition in Brazil, despite the existence of elders who were both technically and legitimately senior to him. During our discussion, my colleague argued that the crown itself deserved respect regardless of who happened to wear it. My younger and considerably less patient self replied that I wou...
One of the more complex theological questions within contemporary Quimbanda concerns the nature of the spirit court, which is the collection of Exus and Pomba Giras understood to maintain a particularly close relationship with an individual practitioner. While many introductory presentations describe these spirits as fixed companions determined once and for all, practical experience within the tradition often reveals a more nuanced reality. The spirit court exists at the intersection of personal destiny, spiritual affinity, ritual lineage, and the changing circumstances of human life. At the heart of your spiritual court are three principal relationships: your Personal Exu, your Personal Pomba Gira, and your Working Exu or Working Pomba Gira. Your Working Exu (or Pomba Gira) is an entity that has a particular affinity for assisting you in your endeavors. This spirit often acts as a trusted companion, offering guidance, protection, and practical support in much the same way a close frie...