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Santo Daime ([ˈsɐ̃tu ˈdajmi]) is a syncretic religion founded in the 1930s in the Brazilian Amazonian state of Acre based on the teachings of Raimundo Irineu Serra,[1] known as Mestre Irineu. Santo Daime incorporates elements of several religious or spiritual traditions including Folk Catholicism, Kardecist Spiritism, African animism and indigenous South American shamanism, including vegetalismo.
Mestre Irineu was not the founder of the "Santo Daime" religion. He founded his own ayahuasca center which was known at the time of his death as "CICLU". Mestre did not ever use the term "Santo Daime" and only called his practice "the Daime". After his death, one of his followers named Sebastiao Mota (and known to his followers as Padrinho Sebastiao) started "the church of Santo Daime" and added in all of the spiritism and references to practices such as Umbanda. Mestre Irineu never taught these things, and never referred to his teachings as a religion nor to his ayahuasca center as a church. The hymns of Mestre and his four companions were in line with the teachings of Catholicism, with some references to indigenous shamanic concepts. It was only decades after the death of Mestre in the new "Santo Daime" church did the spiritist ayahuasca religion take hold and spread around the world.
Santo Daime churches promote a wholesome lifestyle in conformity with Irineu's motto of "harmony, love, truth and justice", as well as other key doctrinal values such as strength, humility, fraternity and purity of heart. The practice became a worldwide movement in the 1990s.
Santo Daime, sometimes called simply the 'Doctrine of Mestre Irineu',[2] is the name given to the religious practice originally begun in the 1920s[3] in the far western Brazilian state (then territory) of Acre by Raimundo Irineu Serra, a migrant from Maranho in Brazil's northeast region, and grandson of slaves.
Irineu Serra was born in Brazil in 1892 to African parents and migrated to the Western Amazon region in 1912, attracted by a boom in the rubber tapping industry. He first drank ayahuasca in the border region between Brazil, Bolivia, and Peru. As a result of experiencing a series of visions whilst spending eight days in solitude in the forest, he began to conduct spiritual ceremonies using ayahuasca. Many people came to him sick, seeking healing they could not afford or failed to find in standard medical practice.[4]
Originally, Santo Daime teachings had no basis in written text, as early practitioners were illiterate,[5][6] learning being experiential, through singing of inspired hymns exploring the perennial values of love, harmony, and strength through poetic and metaphorical imagery. The hymn collections of early practitioners have since become the sacred works of the doctrine. The earliest hymns were received by Mestre Irineu in the 1930s, eventually growing slowly to about 130 hymns, called "The Cruzeiro". The last hinos he received in the late 60s are considered especially important.
Devotional in context, the songs praise divine principles. The Cross of Caravaca (named after Caravaca, Spain, where the style originated), with its double horizontal beam, stands on the altar. Each session begins and ends with Christian prayers. Santo Daime practice features several kinds of rituals. Two of these are concentraes ("concentrations") and bailados ("dances"), also known as hinrios ("hymnals"). Other rituals focus on reciting the rosary or on healing. Participants drink Daime at intervals in all types of rituals; but the format and focus will differ; as well as hymnal singing, concentrations or "Concentracaos" include a couple of silent, seated meditations, between 1 and 2 hours in length during which important messages for spiritual awakening are conveyed to participants by Divine Beings, while hymnals or dance festivals, much longer in length, involve dancing and singing hymns in full ceremonial white uniform or branca farda, while playing maracas. These latter occur on calendar dates to give honour to various saints or occasions i.e. Christmas, Father's day, etc. A whole hinario by a Father or Mother of the church is often sung.
The Christian core is combined with other elements, drawing on other spiritual strands of Brazilian culture: there is an emphasis on personal responsibility within a fellowship, the need to walk on the path of Love leaving behind old habits and evil (with Divine help), to examine one's conscience carefully, to call on God and the Virgin Mother and Jesus Christ for help, to do good, to be just, to pray regularly; but also an animist appreciation of the enchantment of nature, such as the Sun, Moon and Stars, of the oneness of life, as well as the totemic symbol of the beija-flor (hummingbird). Spiritual beings from indigenous Amazonian shamanism and deities from the Afro-Brazilian pantheon such as Ogum and Iemanj are also respected and incorporated into the doctrine. The nature of the work is sometimes personified and addressed as Juramidam, a name disclosed to Irineu in his visionary experience, which means literally, "God (jura) and his soldiers (midam)". Metaphorically the mystic body of the church during hymns is often referred to as the "Empire of Juramidam."
Ayahuasca, consumed sacramentally by Daimistas in Eucharistic ceremonies, has many different traditional names, but is known within the Santo Daime as Santo Daime, meaning Holy Daime, or simply, Daime, as originally named by Mestre Irineu. Dai-me (with a hyphen) means "give me" in Portuguese. A phrase, Dai-me fora, dai-me amor ("give me strength, give me love"), recurs in the doctrine's hymns. "The Daime" is revered as an entheogen, not as any kind of recreational drug; it has the opposite effect of being addictive, and there are many testimonies of it curing drug addictions and alcoholism.
Ceremonies are referred to as "works" or "trabalhos" because hard work is needed on the spiritual path, laziness being an impediment on the path of the soul. The effects of Daime combined with dancing, singing and concentration for up to twelve hours require and develop stamina/ determination firmeza (firmness). Generally though, the non dance works, such as Concentrations and Curas are. only 4 to 6 hours in duration, with sitting down periods. The daime will often give energy to people to help them through a long challenging work, with added help coming from a sense of fraternity and shared purpose, as per the doctrine.
The teachings of Santo Daime are transmitted through its hymns which, when sung, are intended to facilitate first-hand experience of the divine. Musical accompaniment often includes the unison rhythmic playing of maracas, in strict 4:4, 3:4 or 6:4 time, along with typical folk instruments such as the guitar, accordion and flute. Irineu's hymn book contains 129 songs and chronicles his spiritual journey and evolution from when he began drinking the Daime until his death. Through the singing of his hymns, the participant may connect with the spirit, teachings, and experience of Irineu and, in many ways, begin walking the same spiritual path.
The singing of the hinarios of early and senior members of the church coincides with official dates on the Santo Daime calendar.[7] A significant proportion of members of the Santo Daime community also make collections of unique songs that they experience internally in connection with their practice. The process of experiencing such new songs in this context is referred to as "receiving".
The death of Mestre Irineu in 1971 resulted in a diversification within the Santo Daime community.[8] From a global perspective, the most significant of these occurred when Sebastio Mota de Melo, commonly called Padrinho Sebastio ("Godfather Sebastio"), left the original center with a group of his followers, and formed a distinct group known as CEFLURIS (now[when?] called ICEFLU). Many of Padrinho Sebastio's followers were Brazilians from the country's affluent south or citizens of other South American countries who were interested in Daime because of their experience with middle-class counterculture.
According to church documents, this split also entailed disagreement over the use of cannabis. Followers of Padrinho Sebastio believed cannabis to be a healing plant teacher, and referred to it as Santa Maria,[9] using it in ceremony to help their mediumship (embodying of spirits for the purpose of healing). Subsequently, CEFLURIS formally addressed the issue of the ceremonial use of cannabis, and its use is now officially prohibited in and around the spiritual works. Followers of Mestre Irineu's original church have always regarded the use of cannabis, as well as mediumship generally, as outside the doctrine. Some churches in northern Brazil who denounce cannabis will still sing some hymns of Padrinho Sebastio, but only the ones he received before ever using cannabis.
In the early 1980s Padrinho Sebastio moved the church headquarters to the village of Cu do Mapi, in the Brazilian state of Amazonas. Control of CEFLURIS was increasingly shared with its members who joined the movement in the 1970s, and in the 1980s CEFLURIS established centers in southern Brazil. The group now has affiliates in North America, Europe, and Japan, as well as throughout Brazil.
The entheogen ayahuasca, which contains the psychoactive compound dimethyltryptamine (DMT), has been the subject of increasing legal scrutiny in the last few decades as Santo Daime has expanded. The decoction has been explicitly legal for religious use in Brazil since 1986, while recent[when?] legal battles in Europe have legalized its use in the Netherlands and Spain. In the United States, the Supreme Court in 2006 upheld a preliminary injunction permitting another Brazilian church, the Unio do Vegetal (UDV), to use ayahuasca ritually. This decision, as the result of specific litigation involving the UDV, applies only to that group, so the legal status of ayahuasca generally remains in a gray area in that country.
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