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Introduction - Psychoactive Substances and Shamanism Although it first appeared in the Brazilian Amazon in the 1930s, it is only within the past two decades that the Santo Daime religion has spread throughout Brazil and to many other countries. Nevertheless, this growth might be considered negligeable if compared to other religions that have appeared in Brazil during this period. Although the celebrity status of some of its followers and the sacramental use of "ayahuasca", a brew with psychoactive properties, have contributed to awaken media interest, more often than not, Santo Daime has been portrayed in a discriminatory and sensationalist manner. This work proposes to delve more deeply into the religion’s origins, while focusing on the use of this sacred brew. The goal is to analyze the values and the social controls that guide its use by the religion’s adherents. Much is said about the dangers involved in the non-medical use of psychoactive substances. These substances are generally stigmatized and considered to be the cause of physical and moral degeneration. When it does not attract outrage or ridicule, any dissenting opinion on this matter is studiously ignored. For this reason, I shall be dealing with a case that flies in the face of this demonization – that of "ayahuasca". Technically labeled a hallucinogen, this brew constitutes the central sacrament of Santo Daime, a religion that mixes Indian and African elements with esoteric practices, all beneath a veneer of Christianity. According to the various academic studies concerning this religion, its followers are ordinary people, differing from other Brazilians only in their religions zeal and in their rather rigid adhesion to certain values which are, nevertheless, part of the fundamental ethical standards of Brazilian culture. In order to better understand the phenomenon of a psychoactive substance having an opposite effect to that which is stressed by the advocates of the "war on drugs", one should start by rethinking certain common expressions. 6
As such, throughout this book I shall avoid using the word "drug" wherever possible, in order to downplay the emotional charge and pejorative connotations which often inhibit new thinking on the subject. The term "psychoactive substance" seems to be preferable due to its descriptive nature and to the fact that it clearly places those which are licitly consumed and accepted by mainstream society alongside illicit products consumed by stigmatized minorities. Also, when dealing with ritual contexts, I prefer to avoid the term "hallucinogen" due to its implications regarding the nature of the perceptions produced by the ingestion of certain substances. A "hallucination" is usually taken to mean “a perception of objects with no reality” and to “halllucinate” is, to fool oneself, to be deprived of reason or understanding, to go mad. From the outset, such a word would tend to invalidate the beatific perceptions of transcendental states of communication with the spiritual world, which, according to the beliefs of many creeds and to the experiences of their followers, many attain on taking such substances. ? These considerations have led some to propose alternative terms such as "psychedelic"(1) and "phan-erotism(2)." I prefer "entheogens", derived from the classic Greek "entheos", signifying, literally, "god within" – a term used to describe the state of mind of a person inspired or possessed by a deity. Traditionally associated with prophetic trances, artistic creativity and erotic passion, it has been applied as well to religions rites in which mystical states were experienced through the ingestion of substances partaking of the divine essence. Thus, "entheogen" means that which leads to the individual having the divine within him(3). 7
Page 2 and 3: (Original printed reference: MacRae
Page 4 and 5: would also like to thank Paulo Bett
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 48 and 49: Mestre Irineu The "Santo Daime" fol
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
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left, under the leadership of Sebas
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of the Virgin Mother, a feminine en
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Couto disagrees with such an analys
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uins of Machu Picchu, in Peru. The
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- Among the users of the brew the p
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Although this book is basically abo
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- "The followers are induced to "sl
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and the leaf , about the way the br
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Umbanda doctrine was being systemat
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In spite of the geographical and cu
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Irineu Serra (CEFLURIS) (Eclectic C
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19) Report prepared by The Federal
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Following this reasoning, Monteiro
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The Santo Daime Rituals As Performe
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three Hail Mary's. At the end of th
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month. Lasting for between two to f
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not as many people present, those t
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Co-autoscopy: when more than one pa
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In the same way as in other rites,
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and Daime must not be lost or spilt
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The Prayer of Caritas God, Our Fath
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Chapter 5 The Controlled Use of Aya
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Although there are several small di
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ules regulate the transport and sto
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essentially beneficial nature and l
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Although, ultimately not disagreein
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Chapter 6 From the Solitary "Vegeta
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the good from the bad "vegetalistas
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unaltered, and the same hymns were
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The Southern "daimistas" relate to
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would be preserved. Were it magic,
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several behavior patterns. Maybe, t
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- Conclusion - We have seen that th
Page 122 and 123:
and to ways of living that maintain
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Southeastern area, many churches ar
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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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