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Mestre Irineu The "Santo Daime" followers consider 1930 as the year their doctrine was founded. That was when Raimundo Irineu Serra, a corporal in the Territorial Guard opened his ayahuasca works to the public in Rio Branco, the capital of the then Territory of Acre, in northwestern Brazil. Previously, he had undergone a long period of initiation, and after he had spent many years in touch with the users of "ayahuasca" in the frontier region between Brazil, Peru and Bolivia.. Described as being Black, and very tall and strong, he was born on December the 15th, in São Vicente do Ferré, Maranhão, in 1892 and died on July the 6th, 1971, in Rio Branco. In 1912 he migrated to the Western Amazon, along with a group of people attracted by the dream of making an easy fortune as rubber tappers. At first, he settled down in Xapuri, where he lived for two years, and then went on to Brasiléa, where he worked for three years, in the rubber plantations and then to Sena Madureira, for another three years. During this period he also worked as a civil servant for the Border Commission, created by the federal government to map the Acre frontier with Bolivia and Peru. In the years spent working in the Amazon forest he acquired a deep understanding of the local "caboclo" population and its culture. He also contacted the Caxinawá Indian groups, living both in Brazil and Peru and already undergoing a rapid process of assimilation of the dominant cultural values of both these countries(4). During a certain period he had, as companions, two brothers, Antonio and André Costa, Black friends who were also from São Vicente do Ferré. With them he first came across the use of "ayahuasca", in the Cobija region, in Bolivia. Reports collected by anthropologists Clodomir Monteiro da Silva and Fernando de la Roque Couto, suggest that it was a Peruvian "ayahuasquero", known as Don Crescêncio Pizango, who first introduced the beverage to Antonio Costa. His knowledge of it was attributed to an Inca king, by the name of Huascar, Antonio Costa introduced the ayahuasquero and his brew to Raimundo Irineu Serra. 48
Although there is little reliable information on the subject, there are indications that, based on their experience, the Costa brothers opened up a religious center in the 20's, called "Círculo de Regeneração e Fé" (CRF) (Center for Regeneration and Faith) in the town of Brasiléia, Acre. Raimundo Irineu Serra also belonged to this group. The organization of this center, considered today to have been a forerunner of the Daime, obeyed a hierarchy based on military ranks which went from "soldier" to "marshal". For a certain period there seems to have been a dispute between Antonio Costa and Raimundo Irineu Serra for its effective leadership. Reports on this period are few and have acquired a certain air of founding myths. This might put in question their reliability, were it not for the fact that they fit in with many local traditions generally associated to the use of the brew. Mestre Irineu seems to have submitted himself initially to the usual processes of initiation and shamanic development already described here for "ayahuasqueros" and "vegetalistas", in the Amazon. His first experiences are supposed to have included the vision of distant places, like his native Maranhão and the city of Belém do Pará. But the most important vision was the repeated apparition of a female spiritual being called Clara, that later became identified as Nossa Senhora da Conceição (Our Lady of Conception) and was also known as with the "Queen of the Forest". During these apparitions she is presumed to have given him instructions about a diet he should follow, in order to prepare himself to receive a special mission and become a great healer. Obeying these recommendations, Raimundo Irineu Serra went to the forest, where he spent eight days, drinking "ayahuasca", and avoiding speaking to anyone, specially women who he had been instructed neither to see nor think about . During this period he also had to restrict himself to eating nothing but manioc root, devoid both of salt and sugar. An incident about this period is frequently told involving of his companions, sometimes identified as Antonio Costa, who had thought of adding salt to the "macacheira" (manioc root) and only refrained himself at the last minute. Mestre Irineu was not around at the time, but was warned by a voice 49
Page 2 and 3: (Original printed reference: MacRae
Page 4 and 5: would also like to thank Paulo Bett
Page 6 and 7: Introduction - Psychoactive Substan
Page 8 and 9: Studying the effects of the traditi
Page 10 and 11: SCHEME FOR DRUG-INDUCED VISIONARY E
Page 12 and 13: settings- i.e., to the two country
Page 14 and 15: subject's culture, certain elements
Page 16 and 17: Notes 1 - Humfry Osmond proposed th
Page 18 and 19: It is believed that the shaman rece
Page 20 and 21: Rather than alluding to shamans’
Page 22 and 23: it involves that determine his degr
Page 24 and 25: It is considered essential that the
Page 26 and 27: different Indian languages and in S
Page 28 and 29: particularly in urban centers where
Page 30 and 31: Cruz de Caravacca". There are also
Page 32 and 33: against evil sorcerers who may be t
Page 34 and 35: 12. Chemical analysis shows that Ba
Page 36 and 37: One of the vegetalista's main tasks
Page 38 and 39: ing together groups of up to twenty
Page 40 and 41: and a torch. Sometimes there may al
Page 42 and 43: women, mermaids, etc.. But sexual a
Page 44 and 45: ecome quite rich and powerful, such
Page 46 and 47: Chapter 3 The Development of the Sa
Page 50 and 51: of his companion's intentions and l
Page 52 and 53: Thus, in the 1940's, with the suppo
Page 54 and 55: in spiritual research led him to jo
Page 56 and 57: left, under the leadership of Sebas
Page 58 and 59: of the Virgin Mother, a feminine en
Page 60 and 61: Couto disagrees with such an analys
Page 62 and 63: uins of Machu Picchu, in Peru. The
Page 64 and 65: - Among the users of the brew the p
Page 66 and 67: Although this book is basically abo
Page 68 and 69: - "The followers are induced to "sl
Page 70 and 71: and the leaf , about the way the br
Page 72 and 73: Umbanda doctrine was being systemat
Page 74 and 75: In spite of the geographical and cu
Page 76 and 77: Irineu Serra (CEFLURIS) (Eclectic C
Page 78 and 79: 19) Report prepared by The Federal
Page 80 and 81: Following this reasoning, Monteiro
Page 82 and 83: The Santo Daime Rituals As Performe
Page 84 and 85: three Hail Mary's. At the end of th
Page 86 and 87: month. Lasting for between two to f
Page 88 and 89: not as many people present, those t
Page 90 and 91: Co-autoscopy: when more than one pa
Page 92 and 93: In the same way as in other rites,
Page 94 and 95: and Daime must not be lost or spilt
Page 96 and 97: The Prayer of Caritas God, Our Fath
Page 98 and 99:
Chapter 5 The Controlled Use of Aya
Page 100 and 101:
Although there are several small di
Page 102 and 103:
ules regulate the transport and sto
Page 104 and 105:
essentially beneficial nature and l
Page 106 and 107:
Although, ultimately not disagreein
Page 108 and 109:
Chapter 6 From the Solitary "Vegeta
Page 110 and 111:
the good from the bad "vegetalistas
Page 112 and 113:
unaltered, and the same hymns were
Page 114 and 115:
The Southern "daimistas" relate to
Page 116 and 117:
would be preserved. Were it magic,
Page 118 and 119:
several behavior patterns. Maybe, t
Page 120 and 121:
- Conclusion - We have seen that th
Page 122 and 123:
and to ways of living that maintain
Page 124 and 125:
Southeastern area, many churches ar
Page 126 and 127:
Annex Mestre Irineu's "O Cruzeirinh
Page 128 and 129:
Luna, L. E. "Vegetalismo"In; Shaman
Page 130:
About the author I was born in 1946
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