Daime's topics - tribe.net

sheet music and mp3's for hinarios

Sky — Fri, 11 Jan 2008 19:10:37 GMT

Sheet Music for 25 HinariosView Outline
Thu, 01/10/2008 - 1:54pm — malcolm kyle
They have been made using trustworthy sources/recordings and have been
thoroughly checked by several experienced musicians and singers. They
can be downloaded here : http://www.box.net/shared/sacuj9if20

Alfredo
Baixinha cura hinos
Caboclo Guerreiro
Conçentração Hinos
Cruzeiro do Mestre
Cura
Daime Serving Hinos
Diversões do Mestre
Irene ~Holland
João Pedro
João Pereira
Lucio Mortimer
Madrinha Rita
Marco ~Holland
Maria Alice ~Rosario
Maria Damião
Mestre Irineu
Nova Era
Nova Jerusalem
Nonata
Oração
Rex Beynon
Santa Maria Hinario
São Miguel Hinario
Sebastião ~part 2
Valdete

http://www.box.net/shared/sacuj9if20

Peaceful & Happy 2008 to all my brothers and sisters!

posted in Daime - 2 replies

Commitment to Santo Daime

Dzikus — Tue, 16 Sep 2008 16:36:19 GMT

Hello,

I'd like to attend a local Daime ceremony some time but I've heard you have to become a member of the church ("fardado") first and once you are one they expect you to attend every ceremony from then on. How true is that? Since I don't know if it's gonna be my cup of tea (no pun intended;)) I'd rather not make such a commitment.
On the other hand someone mentioned here that the churches in Holland allowed "tourists", so I guess this is not a rule?

Also, what time of day (or night) do the Daime ceremonies usually start and end? Are the mid-week ceremonies viable for those who work 9-to-5?

posted in Daime - 9 replies

anyone going to Brazil?

delfine — Sat, 24 Jan 2009 01:18:32 GMT

I'm a Daimista and i'm headed to Brazil mid-march for a journey centered around ayahuasca. I'm opened to walking that road solo, but i would also gladly welcome travel partners. Anyone going around the same time? i'll be exploring for a few months...

posted in Daime - 2 replies

Do you know who santo daime is? :)

Gödel — Thu, 16 Apr 2009 22:58:39 GMT

Do you know who santo daime is? :)

posted in Daime - 2 replies

The Sacred Rose

twilightening — Fri, 03 Apr 2009 06:48:54 GMT

http://thesacredrose2012.com/index.php?page=contents&pg_no=1

posted in Daime - 1 reply

Vision Share

CG — Wed, 01 Apr 2009 16:05:36 GMT

http://lougold.blogspot.com/

http://www.flickr.com/photos/visionshare/collections/72157616174894988/

posted in Daime - 0 replies

good news from oregon

clancy — Fri, 20 Mar 2009 15:16:40 GMT

Court rules in favor of Ashland church in hallucinogenic tea case

By KDRV Staff

March 19, 2009

MEDFORD, Ore. - A U.S. District Court in Medford has ruled in favor of an Ashland church that wants to use hallucinogenic tea during services.

'The Church of the Holy Light of the Queen' took the case to federal court after agents arrested Church Leader Jonathan Goldman, and raided his home, confiscating some of the tea.

The court ruled that under the Religious Freedom Restoration Act, the group has a right to use the tea.

Church members say hallucinations the tea inspires are part of their communion with Jesus.

The Oregon Board of Pharmacy has approved the use of ayahuasca tea for religious purposes.

The Southern Oregon church is a branch of the Santo Daima sect.

posted in Daime - 0 replies

medicina da floresta video

clancy — Fri, 20 Mar 2009 15:15:00 GMT

http://www.youtube.com/watch?v=PcAjzyjWCAE&feature=related

posted in Daime - 0 replies

Lyrics

acidraine — Wed, 25 Feb 2009 23:17:32 GMT

Aloha, I am looking for lyrics for the hinario and the cruzerino. is there an online source???

mahalo thank you

posted in Daime - 4 replies

iemanja song video

clancy — Mon, 09 Mar 2009 15:56:50 GMT

http://www.youtube.com/watch?v=eyBY1F2_xWs

with lyrics

posted in Daime - 0 replies

videos from rio de ouro

clancy — Sat, 07 Mar 2009 06:21:56 GMT

http://www.youtube.com/watch?v=fzxBuOg-YeA&feature=channel

goes from 1-7

sebastiao, madrinha rita, younger alfredo, corrente etc

posted in Daime - 0 replies

Bailado

CG — Fri, 27 Feb 2009 21:33:47 GMT

Dancing the Tides: Contemporary Shamanism in the Santo Daime - - Jan 18, 2007
A film by Débora Bolsanello with commentary by Luis Mendes do Naseimento

From the film,

The purposes of the Bailado are not limited to strengthening community ties.
The dance is defined as a collective effort to manipulate energy. The hinario ceremony creates an energetic container that gives access to a parallel reality. The Bailado serves as a modulator of the revelations of the Santo Daime Beverage. In order to prevent psychological disintegration, the Bailado anchors the participants as they go through different levels of consciousness. A possible crisis brought on by the intensity of the experience is channeled through the dance. Participants focus on their coordination and avoid mental distractions. The kinetic alchemy of the Santo Daime dance consists of concentrating on opposite poles, which explains the separation of men and women. The Bailado forms a pattern that creates a human generator. It's choreography is meant to generate sufficient energy to sustain the healing process in the Astral.

The Queen of the Forest, a Goddesses associated with the moon, inspired Mestre Ireneu to recreate the movement of the Sea in the Bailado. The 12 hour dance is synchronized to correspond to the 12 hour rhythm of the tides which are regulated by the moon. The repetitiveness of the Bailado is an embodiment of the fundamental duality of the cosmos. The Bailado is a manifestation of the transient and the eternal, imitating the nature of the sea which continually changes, yet remains the same.

posted in Daime - 0 replies

From the Solitary "Vegetalistas" to the "Collective Shamanism" of the Santo Daime

CG — Wed, 18 Feb 2009 16:57:05 GMT

Guided by the Moon, Shamanism and the ritual use of ayahuasca in the Santo Daime of Brazil.

Excerpts from, Guided by the Moon, by Edward MacRae

Chapter 6

From the Solitary "Vegetalistas" to the "Collective Shamanism" of the Santo Daime

Shamanism, also called "pajelança" in Brazil, is the most important Amerindian religious
institution preserved by the Amazonian mestizo. In spite of having adopted Christian prayers,
placing Catholic saints in place of familiar spirits, side by side with supernatural water and
forest spiritual beings, shamanism is still of the least modified Indian cultural legacies (1).
In the Shamanism practiced by the Santo Daime cult adepts it is possible to detect
innumerable traces of Indian and "caboclo" (mestizo) traditions.
As already mentioned, the man, sometimes referred to as Don Crescêncio, to whom
Mestre Irineu's initiation to the use of ayahuasca is attributed , was probably a vegetalista, very
similar to the ones studied by Luna and Dobkin de Rios. In this comparison, Mestre Irineu is
similar to the more urbanized shamans, who maintain in their beliefs and practices an Indian
influence coexisting with elements of Roman Catholic, Spiritualistic, Esoteric and African
traditions. The very title of "Mestre", given him by his followers and also used by members of
another Brazilian ayahuasca-using sect, the União do Vegetal, reminds one of the Spanish
"Maestro" used by the Peruvian ayahuasqueros.
The reports of Mestre Irineu's initiation show the basic elements present in the
shamanic tradition, specially his solitary retreat to the forest, where he followed a series of
rigorous dietary and other behavioral ritual prescriptions. Although the period normally
attributed to his isolation in the woods is short (only eight days, vis-à-vis a minimum of six
months, for the "vegetalistas" studied) one must remember how, as a rubber-tapper, it was part
of his routine to spend long periods alone in the jungle. And in spite of his first experiences with
the brew having been in the end of the 1910's or the beginning of the 1920's, it was only in the
30's that he felt himself ready to perform works in public, and subsequently develop his doctrine.
Therefore it might be justified to suppose that his initiation extended itself for many years and
that, in the 20's, he had spent other periods of retirement in the woods, learning the secrets of
the brew he named Daime.
To the Amazon "caboclo", the forest and the rivers are the domains of a great variety of
evil spiritual beings, the "anhangás". There are also guardian spirits that protect certain animals
, plants, mountains and rivers. They are generally conceived as feminine spirits, called
"mothers", that must be propitiated in various ways by hunters, fishermen, or others who for one
reason or another wander through their domains. They have their place in the caboclo's
religiosity but, though they might be occasionally propitiated they are not worshipped. Worship
is reserved to saints conceived as providers of the means of attaining well-being, good crops,
good health, etc..
With regard to "teacher plants", it is their "mothers" who are the real holders of the
wisdom passed down to those who know how to use them. One of the main plants that have
"mothers" is the ayahuasca. Therefore, when having visions where a "lady", the "Queen of the
Forest" came to deliver her teachings, Mestre Irineu was keeping himself strictly within the
traditions of the "ayahuasquero" shamans. As a "caboclo" strongly influenced by Western and
Christian traditions, he does not perceive her as Indian spiritual being but as the great Catholic
archetype of motherhood, Our Lady of the Conception, widely revered in the region. This way,
the pagan tradition of Indian origin could be incorporated to the cult of the Catholic saints,
becoming legitimate and socially acceptable.
The adoption of the double armed cross of Caravaca, under the name of "Cruzeiro",
mandatory in all Daime "works", is another important symbolic support for the Christianization of
the ancient "ayahuasquero" traditions. This version of the cross of Christ, though not very
common in Catholic ceremonies, was already well-known to the people in the Amazon. In all of
Latin America it is usually associated to magic and Esoterism, due to the use practitioners of
such arts, make of the compendium of prayers that carries the name and has its image
stamped on the cover.

the good from the bad "vegetalistas". There is no place in a doctrine revealed by the Virgin
Mother for the use of magic poison arrows or "virotes" and other types of sorcery used by the
"vegetalistas". Maybe as a result of this christianization, the Daime shamanic work has lost
many of its bellicose characteristics necessary for engaging evil spirits or witches in battle. In
their place, more diffuse and generalized ideals of the "struggle of Good against Evil", relief pain
etc., were adopted. The daimista's protection was more dependent on his moral rectitude and
on his obedience to rules of good conduct than on a defensive armor, like the "arkana" of the
"vegetalistas".
The virotes and the magic phlegm "yachay" used by "vegetalistas" to protect them or to
withdraw evil from the patients' body, are conceived as being made of the same substance,
simultaneously material and spiritual. The spiritual substance can also be the ritual knowledge
which gives spiritual strength or the spirit itself. So, the generic term for shaman is "yachak", in
quechua, meaning " owner of a yachay" (2). With christianization , this complex and morally
ambivalent conception of being "the owner of a spirit" seems to have been substituted by the
concept of holy beings, like the Virgin Mother, the Celestial Father, Jesus Christ and other
divine members of the Celestial Court. It is they who are requested for the power, firmness,
light, wisdom and love, which the "daimista" needs in order to perform his works.
It would be unwise at this distance in time , to try to guess the reason or intentions
behind certain aspects of the doctrine as taught by Mestre Irineu. Its inspired nature makes this
especially difficult, and it is not our intention to suggest that it might have been the result of
conscious planning to achieve certain material advantages. It is more probable that the doctrine
was merely a result of Mestre Irineu's life experience and of his religious sensibility. The support
he occasionally received from influential politicians, shows how well adapted his teachings were
to his social milieu. But one must be careful not to overestimate such support, remembering
that, on occasion, he and his followers were the target of official persecution.
Although the Daime works keep within the traditional shamanic parameters, one should
take into consideration the remarks made by Couto, that, here, one is dealing with what he calls
"collective shamanism". The command of the works is held by more experienced shamans, but
the shamanic activity is not, exclusively in the hands of a few initiates and all participants are
considered apprentice shamans and even potential shamans. Taking part in the rituals is a way
of learning the art, and it is thought that any of the participants of the ritual may display
shamanic powers which are considered to be latent in human nature (3).
Maybe this democratic aspect of Daime, which allows all who are interested to have
access to its secrets, is the reason for the attraction it has been exerting on a new generation of
followers which is quite different from the inhabitants of the outskirts of the town of Rio Branco ,
where the first Daime churches sprang up. According to the anthropologist Luiz Eduardo
Soares, since 1988 the Rio de Janeiro research center Institute de Etudes da Religion ( Institute
for Religious Studies) has been carrying out research under his coordination on what is being
called the "new religious consciousness". This new consciousness has shown itself to be
important from a social and cultural point of view, since it questions the direction taken by
modern culture, in general and that of Brazilian society, in particular (4).
Summarizing his description of the phenomenon, one might say it involves members of
the urban middle class, individuals with a high degree of learning who identify with the typical
modern ethical and political ideals, and who consider themselves as being "liberated",
"libertarians", "open" and critical of traditional values ,especially of the "repressive burden" of
religious traditions. These individuals, which may be considered to be examples of the modern
individualistic lay model, have been showing themselves increasingly attracted to religious faith,
to the wonders of mystic ecstasy, to the challenge of esoteric learning, to the efficacy of
alternative therapies and "natural" food. For them, ecological-mystical holism substitutes the
clamors of the social and sexual revolutions.
As mentioned in chapter III, from the 70's onwards, hitch-hikers with many of these
characteristics, began frequenting "Colônia 5.000". They played a decisive role in the spreading
of Mestre Irineu's and Padrinho Sebastião’s ideals and in the founding of Daime centers in
several urban and rural areas, in Southeast Brazil, which congregated a new type of follower,
from the urban middle classes, young and well educated.

posted in Daime - 0 replies

june festival in mapia

delfine — Sat, 24 Jan 2009 02:03:44 GMT

i'm looking for the dates of the june festival this year... i know it starts on the 12th or so, but when is the last work?

posted in Daime - 1 reply

AWESOME NEW DANIEL PINCHBECK ARTICLE

Ricky — Fri, 26 Dec 2008 00:11:24 GMT

Fascist hypocrite sham.

http://www.xanaduxero.blogspot.com

posted in Daime - 1 reply

Aya and Breastfeeding

Gma — Wed, 10 Dec 2008 21:50:25 GMT

Greetings Family!

Have you knowledge of aya while breastfeeding? I would welcome all comments.

Shalom,
Gma

posted in Daime - 1 reply

Daime and "the Blind"

Toc — Thu, 18 Dec 2008 06:13:04 GMT

Would someone who is blind, either from birth or later in life, have visions while taking the Medicine?

posted in Daime - 0 replies

Nilton Caparelli visits Germany in March

kalamat — Tue, 21 Feb 2006 17:37:50 GMT

>> > Ceflu Sao Miguel e.V
>> >
>> > Gottesweg
>> > Koeln
Germany ceflusaomiguel@gmx.net \ santodaime.de

>> > Dear brothers and sisters,
dear friends of the Santo Daime

we are very happy to invite everybody for several spiritual works
with

SENOR NILTON CAPARELLI and SENORA TETE'and COMMITIVA
through Belgium,Netherlands and
Germany

The first work will be at the

19.02.2005 in Belgium contact Isabelle

Then there will be 2 works in Amsterdam

25.02.2005 Trabalho da Cura
27.02.2005 MESA BRANCA !!! Contact: Ceu da Santa Maria -cdsmaria@planet.nl

We will celebrate several works in Germany as follows :

Stuttgart :
3rd March Trabalho da Cura
4th March Hinario
contact :Isha- ishareike@web.de

Cologne :

7th March
Trabalho da Cura contact :Helenka and Ingo: helleon@web.de

Hamburg:

10th March Trabalho da Cura
11th March Hinario Lucio Mortimer

contact : Hajo-ceflusaomiguel@gmx.net

In Preparation :

Berlin :

15th March Concentration

We invite everybody to join this trip and to visit the spiritual works.
We rent some nice spaces, where we will have the possibility, to spent some
time together to walk in nature, to learn from the teachers and be happy
with the children!

Vamos trabalhar!
Viva Comitiva!
Viva Liberdade do Santo Daime !!!

best wishes
Hajo

posted in Daime - 1 reply

Ayahuasca in the North of England

L A R i X — Tue, 04 Nov 2008 10:54:29 GMT

hi,

I look forward to meet sincere seekers of Ayahuasca Wisdom
in the North of England: Liverpool, Manchester, Leeds, Sheffield,
or elsewhere in England.

I live in the North of England, but am willing to travel, if need be.

Please, let's keep in contact.

Thank you.

Larix

posted in Daime - 0 replies

this may be a weird question...

C J — Wed, 15 Oct 2008 00:20:11 GMT

i recently drank the daime for the second time and while i was in a heightened state, i was sitting there and not physically controlling this, but naturally rocking back and forth(like a nodding forward and back)
was wondering if anyone else had experienced this and if it's documented in heightened states?

thx!
and blessed be...

posted in Daime - 2 replies

Quem Procurar Esta Casa

jungleGuru — Sun, 17 Feb 2008 04:00:45 GMT

http://www.youtube.com/v/8Jd4U-arZSE

posted in Daime - 2 replies

Any affiliations in Toronto Canada?

Matt — Mon, 04 Aug 2008 02:19:48 GMT

Good day

Wondering if there is anything orgonized in the Toronto area>?

Thanks in advance
matt

posted in Daime - 1 reply

health and wellness question: thyroid

kristenjoy — Sun, 21 Sep 2008 07:12:23 GMT

Hello familia,

I'm interested in knowing if any of you have experienced, or have any literature about curing thyroid imbalances with the medicine (in particular, underactive thyroid - hypothyroid or Hashimoto's thyroiditis). Or...any medical/pharmacological info about its specific effects on endocrine function would be greatly appreciated.

Many thanks!

posted in Daime - 0 replies

Is there a Daime in Holland?

Yusuke — Mon, 03 Mar 2008 13:21:02 GMT

Hi. It's my first time ever to pop a topic in English.
Is Ayahuasca legal in Holland?
Is there any other places in Europe where it is legal.

If any of you know anything about Daime church in
Holland, please share your knowledge about it.

Im very keen on having a Daime experience myself
as a part of my Christian quest. And I WAS thinking of
going to Brazil to get one. But turns out that it's a lot
cheaper to fly to Holland. (It costs three times more
money to go to Brazil from Japan.)

posted in Daime - 8 replies

Dietas?

Toc — Tue, 02 Sep 2008 20:35:37 GMT

A while ago, when I first became interested in Ayahuasca, I was hoping to be able to afford to go to Peru and meet a Shaman. But after seeing what it would cost, and more recent things that've kept me here, I couldn't go. Then I heard about churches like UDV and SD that sounded more appealing from nearly ever aspect than what I was considering before. \

One thing I remember being told is about Dietas for when taking Ayahuasca, so my question is, other than the obvious foods/meds you shouldnt be taking with Daime, do practioners in Santo Daime follow "dietas"?

posted in Daime - 2 replies

Sensitive Topics...

Toc — Sun, 24 Aug 2008 18:34:48 GMT

How do Santo Daime churches deal with more sensitive topics like homosexuality and abortion? Of course there are many other topics that could be discussed as well....

posted in Daime - 7 replies

The Guru

Toc — Thu, 28 Aug 2008 20:17:11 GMT

In Hinduism, the idea of a Guru to the man who is pursuing a spiritual awakening (Sadhus or others) seems central to their beliefs. One definition of Guru I found is this:

"Teacher of spiritual wisdom, literally, one who takes you from darkness to light."

Might we consider Ayahuasca to be our Guru? In my light I have had the pleasure of being taught by great gurus (plant teachers) and I feel that the greatest of them all (without devaluing others) is certainly Ayahuasca, who is not only our teacher but our healer (emotionally, physically and spiritually) as well!

Anyone disagree?

posted in Daime - 2 replies

Daime Denominations? UDV?

Toc — Tue, 12 Aug 2008 23:32:43 GMT

Does SD have different denominations? I heard something about CEFLURIS being different from the more traditional group... And how do the beliefs of those in the SD faith differ some those over at the UDV?

Thanks, Eric

posted in Daime - 6 replies

Documentary “The Lord of the Forest” (O senhor da Floresta) about Mestre Irineu by Mivan Gedeon

Sky — Thu, 17 Apr 2008 17:37:40 GMT

check out the cool reenactment of Mestre meeting Clara in the moon in part 2!!!

Documentary “The Lord of the Forest” (O senhor da Floresta) about Mestre Irineu by Mivan Gedeon

By Bia Labate • Apr 9th, 2008 • Category: Syncretic Movements
From the film maker’s website:

“The documentary “O Senhor da Floresta” directed by the journalist Mivan Gedeon, won the category “Best video from the State of Maranhao” awarded by the Technical Jury of the 30th Guarnicê Video and Cinema Festival in Sao Luis, Maranhao.
The 19 minute video was filmed on DVCAM. The film brings the testimony of Mestre Irineu’s relatives, amongst them, from his nephew, Daniel Serra, who lived with him for 15 years, and from two of his cousins, sons of Paulo Serra (adoptive uncle of Irineu), Rita Serra and José Barnabé (who is now diseased). It was José Barnabé who went from São Vicente de Ferrér to São Luís when Irineu returned to Rio Branco – Acre (in 1958), bringing with him three nephews, including Daniel Serra.
The first images for the video were shot in 2003, in São Vicente Férrer, birth city of Irineu. In 2005, the journalist went to Rio Branco (AC) and finished the video in 2007. The professional wrestler Rei Zulu was asked to play the main character in the documentary due to his physical resemblance to Mestre Irineu. For his acting debut, the wrestler was assisted by the famous theater director Urias de Oliveira.
Link to video of “O senhor da Floresta” (original in Portuguese with no English Subtitles):
Part 1:
http://youtube.com/watch?v=aCbn-2EAXxI
Part 2:
http://youtube.com/watch?v=f2GlBvvjEjk

posted in Daime - 0 replies

the holy give me

clancy — Mon, 07 Apr 2008 06:58:36 GMT

this is a movie in production, watch the trailer http://www.creativevisions.org/projects/holy_give.htm

posted in Daime - 1 reply

london times article on daime

clancy — Tue, 08 Apr 2008 04:15:18 GMT

http://women.timesonline.co.uk/tol/life_and_style/women/the_way_we_live/article3699397.ece

posted in Daime - 5 replies

Fetio Céu do Mar(rio de janeiro)+Céu da Lua Branca(gaudinópolis)

kalamat — Thu, 03 Apr 2008 14:56:15 GMT

In the next days we will be preparing the sacret drink in two churches of Rio de Janeiro Brazil.
First 20 pans in Céu do mar starting on 15-04 and the next 20 pans on Gaudinópolis Lua Branca´s cazinha de feitio, beggining on the workers day hollyday May 1st.
If there´s anybody interested in getting some raspação, bateção, and drinking be welcome

posted in Daime - 0 replies

Sacred Dance and Ayauasca

Hillary Ana — Sat, 15 Mar 2008 18:46:49 GMT

I just joined this tribe because I am in Brazil now and have been drinking ayahuasca with Santo Daime churches for several years now, though I'm not yet a Fardada. I have heard about a group in Paraiba who is working with Sacred Dance and Ayauasca. I am a dancer and am very interested in exploring this. Does anyone have any leads as to groups or events who are consciously integrating dance into this practice? I am familiar with the traditional dances in Daime circles, and love and respect the Daime practice very much, but as a woman and a dancer I am curious about working more with the dance.

posted in Daime - 0 replies

The Foundation for the Healing Force of the Amazon

Sky — Fri, 26 Oct 2007 07:14:22 GMT

Please go to http://www.fhfa.org
The Foundation for the Healing Force of the Amazon
Preservation of the Rainforest ~ Sustainability of the People in the Amazon
Great website about how you can help with projects in Çéu do Mapiá, Céu do Juruá, and Ceu da Montanha (Maua)

posted in Daime - 1 reply

Daime website CENSORED?!

Rainha — Fri, 18 Jan 2008 21:51:59 GMT

I have heard from friends that the USA church has censored the Daime website in order to stop Canadian Daimistas from speaking out.
If this is true, where is the justice?!

posted in Daime - 1 reply

Church in Stockholm/Sweden

juanita — Wed, 05 Dec 2007 20:00:20 GMT

Hi brothers, I live in Los Angeles but I am a native from Brazil, and I am not fardada but been going mostly to church in San Diego and it is changing my life. I have a native american friend who recently relocated to Sweden, is extremely depressed and would like to find out about church in Sweden. Anybody can help me?
Many blessings!
Juanita

posted in Daime - 0 replies

Medicine songs from Peru

Druben — Mon, 26 Nov 2007 01:11:31 GMT

Here is a selections of the Icharos, chants and medicine songs that we used in ceremony in Peru. It makes for an interesting comparison with Daime's musical traditions. Enjoy. They are recorded during ceremony and feel very sacred to me.

http://www.ayahuasca-wasi.com/english/icaros.html

posted in Daime - 0 replies

maria alice in santa cruz, florais workshops

clancy — Thu, 21 Jun 2007 05:40:14 GMT

maria alice, a medicine woman from mapia, will be teaching a workshop on using flower essences from the rainforest
june 30 - july 1 level one basic 1-6 pm lunch included
july 7 & 8 advanced level 1-6 pm lunch included
each level is 400 dollars, or 700 dollars for both
includes flower essences and workbook
call 408 425 3700 for more information
in santa cruz
private sessions with maria alice will be available to participants

posted in Daime - 1 reply

e book in english on santo daime edward mcrae

clancy — Tue, 02 Oct 2007 04:24:04 GMT

http://www.neip.info/downloads/edward/ebook.htm

posted in Daime - 0 replies

The chants

Druben — Sun, 23 Sep 2007 11:13:08 GMT

My experience of the music and the chants during the Santo Daime service I participated in in Northern Brazil was exceptional. Does anyone know where I could order a CD of that music?

posted in Daime - 6 replies

website on juramidam in english

clancy — Wed, 26 Sep 2007 03:46:45 GMT

http://www.afamiliajuramidam.org/english/

posted in Daime - 0 replies

looking for santo daime in brazil

rayann — Sat, 22 Sep 2007 14:43:50 GMT

hello! i am in the south of brazil and am looking for daime churches, groups, and ceremonies.

any contacts are very welcome as i have been hoping to connect for a long time.

thank you
rayann

posted in Daime - 1 reply

Padrinho Alfredo Nova Era 27

flamesboy — Sat, 01 Sep 2007 01:27:57 GMT

Last night, Padrinho Alfredo received his latest hino in Mapia:

http://radiojagube.multiply.com/music

"We were on Concentraçao work of Mestre Irineu, on 30th of august, in the force of the Santo Daime, when, Padrinho Alfredo start to sing softly softly, then stronger and stronger and sing it many times, then Ruth start to sing herself and Roberval start playing the first chords on his guitar. At the end of the work the entire church were singing together, that´s how was received this last divine gift .
Here we are sharing with you:

Oh Meu Divino Pai
nos dai a benção divina
do nosso criador
do nosso salvador
e do nosso protetor

oh meu Juramidam
com a Santa Mãe Divina
Jesus Cristo Redentor
São João nosso pastor
com a luz do resplendor

Todos santos e todas santas
rogam a Deus com todo amor
nossos guias curadores
nos guiam com fervor
ao nosso criador"

posted in Daime - 0 replies

Looking flr lyrics to song

robinjackson — Thu, 23 Aug 2007 06:48:52 GMT

Hi
My name is Robin..

There is one song in particular I am looking for..

this may be too vauge, and I'll give it a go. Also, if anyone has a database of songs, they would not mind sharing, maybe it would be in there.

Ok:
Each chorus ends with
"my mother next to me"

and the form is like:

da deedee da deedee
de deedee da da
with my mother next to me, to me

da deedee da deedee
de deedee da da
with my mother next to me

any ideas?
or anyone who would know?
Thanks and blessing
Robin

posted in Daime - 1 reply

New Padrinho Alfredo hino

flamesboy — Tue, 31 Jul 2007 17:43:08 GMT

http://www.youtube.com/watch?v=TRNydjBpnM4

Eu estou navegando
E desejo chegar la
Junto a Virgem Maria
E o meu pai Oxala

O amor e alegria
Para eu poder ensinar
Esta divina Doutrina
Do Meu Mestre do Meu Pai

posted in Daime - 1 reply

sites to check from incabola in mapia

clancy — Thu, 09 Aug 2007 19:09:10 GMT

http://radiojagube.multiply.com/
http://incabocla.multiply.com/
http://incaenmapia.blogspot.com

For the entire brothership, Roberto Santagata and me are working very
hard (when internet allow us) on this websites, please add to your
favorites so will always the last news, hymns , interviews,etc from Ceu
do Mapia

posted in Daime - 0 replies

maria alice in santa cruz, florais workshops

clancy — Thu, 09 Aug 2007 01:20:55 GMT

Hosted in the natural setting of the Santa Cruz California Mountains on the weekend of October 13 &14, 2007.

Maria Alice
Flower essence workshop
call 408 425 3700 for more information or floweressenceworkshop@earthlink.net
private sessions with maria alice also available

posted in Daime - 0 replies

Ayahuasca, Neurogenesis and Depression

daniel mirante — Wed, 01 Aug 2007 17:27:53 GMT

http://people.tribe.net/beba9cb8-38da-4244-be43-539005705390/blog/b180a827-63ca-4f34-93a4-013250b953b3

posted in Daime - 0 replies

valdetes last hymn

clancy — Thu, 26 Jul 2007 00:17:12 GMT

i have been trying to find a clear version of this, incabola was kind enough to post it, but i still can't hear it clearly enough.

http://www.youtube.com/watch?v=rUorzKQ-Lig

posted in Daime - 0 replies

projeto expansao

clancy — Sun, 22 Jul 2007 03:47:59 GMT

http://www.youtube.com/watch?v=e05JiVpyLmA

posted in Daime - 0 replies

luiz mendez cruzerinho acapella downloadable

clancy — Thu, 12 Jul 2007 01:30:19 GMT

http://hinarios.blogspot.com/2007/07/o-cruzeirinho-do-mestre-capella.html

posted in Daime - 1 reply

serving hymn

kristenjoy — Wed, 11 Jul 2007 18:58:28 GMT

hello irmandade,

i'm trying to track down the lyrics to a hymn - and don't know whose hinario it is from.
the beginning of the song is " o daime e a fonte de luz, o daime e a luz de jesus..."
there's also a part that goes " sao irineu, foi quem me deu...este presente que veio do oriente."

thanks in advance for helping a lost puxadora!
love and blessings,
*k

posted in Daime - 2 replies

Daime website

JNH — Mon, 02 Jul 2007 01:30:49 GMT

Hey, I WAS wondering...is there a main Daime website...with a church locator---you enter in your zipcode and it shows you all the Daime churches within a 25 mile radius.....is there a main website like that? Will someone give me the URL? Specifically I'm looking for a church in Maui (I know there is one, I used to know about it but I've lost touch) but a website that lists all the Daime churches would work too.....
Peace and Blessings,
Jonah

posted in Daime - 2 replies

new videos

clancy — Sat, 09 Jun 2007 06:01:41 GMT

check out the new videos of mapia from this person on youtube
http://www.youtube.com/profile?user=pedrocolis

posted in Daime - 0 replies

Spiral Bound Hinarios?

Kristen — Wed, 23 May 2007 20:13:20 GMT

Hi All,

Does anyone know where to acquire spiral bound hinarios in the US...or online...that have English Translations with the Portuguese? (I believe they have all the major hinarios in them.) Everyone I know found theirs in Brazil.

Thanks!
Kristen

posted in Daime - 0 replies

daime no fantastico with english subtitles

clancy — Sun, 13 May 2007 01:16:04 GMT

http://lougold.blogspot.com/2007/05/fantastico-santo-daime-in-english-in.html

posted in Daime - 0 replies

Very Interested in Exploring More....

Godless — Thu, 19 Apr 2007 04:03:36 GMT

I have been reading the Daime websites about this religion and am really fascinated and touched deeply.

First off, I do lack belief in the supernatural, but after reading more about Daime it seems to me that having an "inner journey" is as acceptable as believing in a supernatural one?

I am very attracted to the good deeds and environmental aspects of Santo Daime. Also the acceptance of evolution and science (from the sites I have encountered) is a definite plus in my eyes. And yes I am interested in this "journey" with the "plant teachers" as well.

How does one go about attending one of these churches if live in the USA?

posted in Daime - 0 replies

Church websites

Sky — Sun, 16 Apr 2006 09:56:07 GMT

INTERNATIONAL

Ceu do Caribe, Isla de Margarita - Venezuela
http://www.geocities.com/ceudocaribe

Céu da Rainha do Mar, Isla de Mallorca - Spain
http://ceu-rainha-do-mar.blogspot.com

Cielo de San Juan, Madrid - Spain
http://www.cielodesanjuan.org

Santo Daime Belgium
http://www.santodaime.be

Santo Daime Italy
http://www.santodaime.it

Santo Daime kerken Nederland
http://www.santodaime.nl

Céu da Santa Maria 10 years - Ceflucristi - Santo Daime - Amsterdam, The Netherlands
http://www.ceudasantamaria.org

Santo Daïme France
http://libertedusantodaime.chez-alice.fr

Daime In Israel
http://daimeisrael.blogspot.com

BRAZIL

Colônia Cinco Mil, Rio Branco - AC
http://www.coloniacincomil.com

Céu do Planalto, Brasília - DF
http://br.groups.yahoo.com/group/ceudoplanalto

Céu do Gamarra, Baependi - MG
http://www.santodaime.info

Céu da Mantiqueira, Camanducaia - MG
http://www.ceudamantiqueira.org.br

Céu do Monte, Santa Luzia - MG
http://br.groups.yahoo.com/group/ceu_de_santaluzia

Céu do Paraná, Bateias - PR
http://br.groups.yahoo.com/group/ceudoparanabateias

Céu do Mar, Rio de Janeiro - RJ
http://www.ceudomar.org

Jardim Praia da Beira Mar, Rio de Janeiro - RJ
http://br.groups.yahoo.com/group/floresdojardim

C.H.A.V.E. de São Pedro, Porto Alegre - RS
http://chavedesaopedro.tripod.com

Céu de Macunaima, Boa Vista - RO
http://www.ceudemacunaima.org

Céu de Fátima, Araçoiaba da Serra - SP
http://www.santo-daime.org

Céu do Vale, Pindamonhangaba - SP
http://geocities.yahoo.com.br/ceu_do_vale

Céu da Nova Era, São Lourenço da Serra - SP
http://www.ceudanovaera.kit.net

Céu da Lua Cheia, São Paulo - SP
http://www.xamanismo.com.br

Céu de Maria, São Paulo - SP
http://www.ceudemaria.org

Centro Espiritual Céu Sagrado, Sorocaba - SP
http://www.ceusagrado.com.br

Céu do Cerrado, Palmas - TO
http://br.groups.yahoo.com/group/ceudocerrado

posted in Daime - 3 replies

ser divino

clancy — Tue, 06 Mar 2007 23:12:11 GMT

who has not tasted
come and taste
from this drink
that is here

the Divine Being
transformed into drink
comes to awaken
our spirit

if we wake up
we can see
the Master teaches
let us learn

quem nao provo
venha a provar
desta bebida
que aqui esta

o Ser Divino
transformado em liquido
vem acordar
O nosso espirito

Se acordamos
podemos ver
O Mestre enisna
vamos aprender

(odimir #45)

posted in Daime - 0 replies

Mediumship Tribe

kristenjoy — Wed, 28 Feb 2007 00:25:49 GMT

A place to connect and safely discuss experiences in the spirit realm.
Firmly in the ***light***

http://tribes.tribe.net/spirithospital

posted in Daime - 0 replies

Preface to "Forest of Visions"

Sky — Mon, 19 Feb 2007 15:34:49 GMT

The first time I drank Daime was on January 5, 1988 in a ritual led by Alex Polari de Alverga on a mountaintop in the countryside of Brazil. When I walked through the door of the Alex's church, I embarked upon an adventure that has taken me into places--literally and figuratively--that I never even dreamed existed. Since that time I have entered onto a spiritual path, the Santo (Holy) Daime, that has brought me personal healing and evolution, positively transformed relationships and professional life, and given me an opportunity to serve others in a real and deeply satisfying way. So I write this introduction with a sense of honor and excitement that comes with knowing that you who read this book will soon encounter truthful information about an extraordinary man, Sebastião Mota de Melo, and extraordinary path to God.

This book is the first in the English language written about the Daime by someone who knows his subject matter intimately. I have read many articles on the Internet and in several books by people who, in typical American style, drink Daime a few times and decide they understand enough to tell others about it. I often cringe at the descriptions and explanations offered by these writers, and find myself praying that no one else reads them. My prayer is the opposite for this book you hold in your hands. It is time for the Daime to step out of the shadows, and we are most blessed to have Alex Polari to reveal the light for us.

Because I first met Alex in the context of spiritual ritual, I knew his higher self before I knew him as the brother and friend he is to me today. I have been deeply impressed by both of these aspects of Alex. He is a man of extraordinary courage, wisdom, and compassion, who works harder than anybody I have ever met, traveling many months of the year to lead rituals all over the world as part of his duties as one of the leaders of the Daime Path. These rituals are powerful beyond my ability to describe them, but Alex projects a sense of calmness, strength, dignity, and an exquisite focus that allows those attending the rituals to enter into new depths of their own being.

When I was last in Céu do Mapiá, the center of the Daime religion located a two-day's canoe ride up a river in the Brazilian Amazon, I stayed with Alex and his wife, Sonia, and their four children in a three bedroom house. I slept in Alex's library and the range of books I saw on the shelves, and the knowledge that Alex had not only read them all, but studied most of them, added to my already enormous respect for him. I saw books in English, Portuguese, and Spanish. I saw books written by and about Hindu saints, Buddhist lamas, and Christian mystics. Political histories sat next to explorations of spiritual, political, and economic systems from a wide variety of viewpoints. Alex has the ability to expound on any number of subjects in a way that teaches ways of thinking that I never considered. His intellect is extraordinary.

But Alex is also an activist. He is presently involved in a project to bring nutritious food to the region of the Amazon in which he lives, one of the poorest regions in the world and one beset by disease--much of which could be prevented by better nutrition and sanitation. He is a living example of the teachings of his guide and teacher, Sebastião Mota de Melo, about whom much of this book concerns. He puts theory into practice, and he writes about it beautifully.

The Holy Daime is a syncretic religion whose origins and center are in the Amazon rain forest of Brazil. Its historical antecedents date back at least to the Inca Indians, who are known to have employed a sacredly prepared admixture of jungle plants to aid them in their spiritual life. According to legend, when the Spanish conquerors came to South America looking for gold, the low level of their spiritual evolution led them to seek and take the golden metal in abundance in that region. What they failed to grasp was that the true gold, the golden realms of nonphysical reality that Inca initiates could enter into through their religious practices, was accessed by the drinking of a sacred tea. In the face of invasion many of the Incas abandoned their cities and found refuge in the depths of the jungle, taking with them the key to the golden realm, the tea that became known as ayahuasca, named after one of the priests who had led his people to safety.

Whatever the historical facts of the matter, we know for certain that many Indian tribes all over the Amazon basin, who are separated geographically by thousands of miles of jungle and who have had no physical means of communicating with each other, have extremely similar spiritual practices that center around the drinking of an almost identical sacred brew. Until the early part of this century these practices were exclusively the province of the Indian tribes.

Late in the second decade of this century, a young Brazilian man by the name of Raimundo Irineu Serra was invited by a friend to journey into Peru to participate in the ceremonies of a local tribe. He joined in a number of ceremonies, in between which he worked as a border guard in the Amazon region of Brazil. During one such ritual he received a vision that was to lead him to the formation of the Santo Daime religion. He saw a woman in the Moon who identified herself as the Queen of the Forest. She told him to go into the jungle by himself for a week to fast, pray, and drink the sacred tea. When he did this he was informed, to his total surprise, that he had a spiritual mission: He was to establish a new spiritual path to be called the Santo (Holy) Daime. He came to understand that the woman with whom he was communicating was in fact an embodiment of the Divine feminine in one of her aspects, the Queen of the Forest. He came to directly meet her and re-remember his relationship with her in another of Her aspects, the Virgin Mary, and learned that the lady of conception was offering herself as his patroness, guide, and protector. He also came to understand that she was instructing him to create a religion that would center around the direct experience of the divine forces contained both in the forest and in the astral plane. Access to these subtle realms would be facilitated by the drinking of the sacramental tea that, in its new context was to be called Daime.

One of the central mysteries of the Daime, and one that clearly shows Daime's uniqueness, concerns the nonphysical beings to which the religion is dedicated. These beings, some familiar to westerners from a Judeo-Christian background, are not merely archetypes and symbols. It is the experience of most people who become initiates within the Daime Path, and many who drink Daime but do not join the Path, that Jesus Christ, the Virgin Mother, and other beings not necessarily traditionally connected with Christianity, are palpable, seeable, heard, and, in some cases, touchable entities. It is not unusual for a person to directly experience teaching and healing within the miração, the living visions that the Daime often brings. The experience of those who participate in such direct communications is that they are not seeing visions, which implies a relationship to the experience similar to watching a movie. The experience of the miração is one of being taken within one's own consciousness into the dimensions inhabited by these beings, or, conversely, experiencing them actually entering the room itself where the ceremony is being conducted. The descriptions of these experiences are not unlike the descriptions of spiritual revelations and life-transforming visions reported by people throughout history.

It is important to note that this experience of direct contact with spiritual beings, spiritual teachings, and the Divinity both within oneself and outside oneself is not in any way reserved for an elite. There are no human intermediaries in the Daime. It was one of Padrinho Sebastião's main teachings that the purpose of religious practice is the direct experience of each participant with the Divine. A central mystery of the Daime is that of the nature of the sacrament itself. It is the experience of Daime practitioners that there is a vastly intelligent Divine Being embodied in the tea. It is simultaneously a Being and a gateway to other dimensions where other Beings reside. The physical tea is made in a ceremony in which an alchemical process takes place. There is a combining of elements in an intensely focused and sacredly held space that results in the incarnation, the embodying of a Divine Being into a liquid body. This is only strange to imagine until we consider that we incarnate by the same process. We, too, are divine beings in physical (chemical ) bodies who are born for a purpose that we grow to discover. The being of the Daime incarnates in order to provide teachings, comfort, healing, and spiritual evolution to those who join it. This Being in tea form is a true, living sacrament. When we drink it we enter into the most intimate communion possible. We take it into the interior of our bodies. It enters our bloodstream. By joining physically, body to body, we allow the spiritual joining that facilitates such rapid, yet real, growth.

The purpose of the ritual that takes place around the drinking of the sacrament is to create and hold a space for direct contact between the participant and the Divine. The role of the leaders of the ritual is never to interpret experience, but simply to be the human aspect of the center pole of the spiritual atmosphere. In this the Daime is true to the original teaching of Jesus, who never sought to establish an elite class of priests to intercede between people and the Divine. Rather he taught that direct experience of God was the birthright of all humans. The Daime Path is laid out for each of us who is drawn to it, to walk and evolve as we go, at an accelerated, but distinctly individual pace. The rituals are extremely organized and disciplined. A great emphasis is put on leaving expression of the individual ego out of the ritual. This creates a climate of inner freedom that allows participants deep, individual communion.

As Irineu Serra, who would become known throughout the Amazon region and eventually the world as Master Irineu, began to remember who he was, he came to understand that he had come into this life with a clear mission. Simply put, it was to "replant" the Doctrine of Jesus Christ on Earth. Doctrine is a very important word in the Holy Daime. It does not signify a set of rigid rules or an orthodox set of ideas. The Doctrine spoken of in many hymns of the Daime is a living matrix of consciousness. Jesus Christ implanted a conscious seed in this world by his life and death. This was his mission: to initiate the vast change in human consciousness that is now beginning to come to fruition. The Doctrine, which is the organizing principle of humanity's awakening, is seen within the Daime to possess an active intelligence of it's own. Legend has it that when Jesus died, the Doctrine saw the distortions being made to Jesus' teachings, and It knew the necessary darkness ahead for humanity. It left the world at large, entering the deep forest. There It secreted Itself in the jagube vine and the rainha leaf. It waited with It's guardians, the native peoples of the Amazon, for the day when humanity would be ready to re-embrace It. When the time arrived It called Master Irineu, who had been part of the original mission of Jesus, to his new mission of replanting the Doctrine in greater humanity. Through the Holy Daime, It is calling to Itself, one by one, the many souls who are ready to rapidly awaken the seed that Jesus planted, the Christ Consciousness, in themselves. It calls us not only for ourselves, but also to accept responsibility for helping to secure the Doctrine on Earth in these delicate times. The meaning of "these times" is captured in the symbols of the Holy Daime, the six-pointed star and the cross with two cross beams.

The six-pointed star is an ancient symbol that predates the Jewish people. It symbolized the joining of Heaven and Earth--male and female Divinity--and the creation of humanity as the result of this union. The symbol of the cross predates Christianity by millennium. It also symbolized the male and female principles of heaven and earth meeting in the place of androgyny: the heart. The particular cross given to Master Irineu for use in the Daime symbolizes the mission of Jesus Christ. The lower crossbeam, which it shares with other Christian religions as well as with may ancient peoples, symbolized the first part of the mission of Jesus, which was to plant the seed of compassion in humanity and to call us to direct, conscious connection with the Divine. The second crossbeam represents the Second Coming of Christ, which is the birth of that seed--the Christ--in the hearts of all humanity. It is in this context that the religion of the Holy Daime is best understood. It has been delivered to earth at this particular time to play It's particular part, along with many other paths and sacred technologies, in this "Second Coming."

On another level, the uniting of these symbols within a single religion, and the subsequent act of singing and dancing around them, symbolically reunites Christians and Jews. We were originally one people and the separation of this group into two religions, and the subsequent horrors of the past two thousand years, are entirely the distorted creation of misguided siblings. It was an immensely liberating moment for me when I was shown this and was moved to declare peace with myself.

Master Irineu proceeded to do as he was instructed and began conducting rituals, or "works," in his home town of Rio Branco. By 1930 a core of people had gathered around him and out of this group the Santo Daime religion was born. Many of these early followers were poor and uneducated. Some came for the healing of serious illness, a motivation that is still a main entrance point for people coming to the Daime. The rituals Master Irineu was guided to lead, which are still performed today, involved the singing of and dancing to a series of songs, or hymns, that had been delivered to him and to others of his followers from Divine sources. This re-created, halfway around the world and almost two thousand years later, a main form of worship practiced by the followers of Jesus at the time of the early Christian communities.

It is the unique aspect of the Daime doctrine that all the teachings of the religion are delivered through songs. The songs are sung in a form that allows them to be learned in a call and response form. In one voice the whole community prays and praises God together musically.

The region of Brazil the Mestre Irineu lived in was, and still remains, the poorest in a poor country. I find it most interesting and extremely comforting that this mission was given to a very black man in the center of one of the poorest, and most important (from a global point of view) regions on the earth. It points a divine finger, dramatically and symbolically, to help reorient us to what is important in these times. Salvation will not come from those countries and religions that have herded us to the cliff's edge. It is coming from a return to mystery, a surrender to the Divine in and around us, and a new alliance with nature. The Amazon is a mystery and from it has come a key to entering the great mystery.

Interwoven with this impulse to praise God, in community and in total direct participation of all members of the community, were the influences and ritual forms drawn from the Indians of that region and from the religions of Africa brought to Brazil by Master Irineu's forbears. The resulting eclectic, yet highly organized and spiritually aligned ritual form, is centered around the drinking of the sacred tea that became known as the Daime, which in Portuguese means "give me," as in "give me strength, give me love, give me light." Over time the Daime became known as a "short cut," a very intense, demanding path to which people whose souls are ready to take a huge evolutionary leap are drawn, people who require a very deep cleansing and healing to take this leap, and who have motivation to find the courage to follow their soul's urging.

People came to the Daime from many backgrounds. One who came in the early 1960s was a man named Sebastião Mota de Melo. By trade he was a canoe maker, but by predilection he was a mediumistic healer of the first order. Before coming to the Daime he spent many years leading and training groups of mediums in the healing and service of souls in need, incarnate and disincarnate. In the course of his life he became deathly ill. He came to Master Irineu, as did many people, in the hope of being healed from the l
liver ailment that was killing him. In the course of his healing, which was a complete recovery, he became an initiate and close follower of Mater Irineu.

Master Irineu died in 1971. Upon his death, three branches of the Holy Daime formed, one of them led by Sebastião Mota de Melo, who became known as Padrinho (Godfather) Sebastião. Padrinho Sebastião, through his own awakening, came to understand that his mission was to lead his followers to a new life in the center of the jungle itself, to bring his people into the heart of the life force of the planet, and to build a sustainable community. This book is the story of this great man, this true spiritual teacher, who discovered for himself and was discovered by the tradition to be the reincarnation of John the Baptist, the harbinger of the mission of the Master Jesus.

Although they had almost no material resources, Padrinho Sebastião and his people entered the jungle and established a village at a place called Rio do Ouro (River of Gold). They endured sickness and hardship that would have stopped people with even slightly less faith. After having lived there for a few years, they discovered that the land on which they were living was owned by an absentee owner.

Padrinho Sebastião declared that he "would not live on another man's land." And so he and his followers moved to another location. It took one year to move their possessions by canoe and by hand. Eventually they arrived at a site that became known as Céu do Mapiá, or "Heaven of Mapiá," where they began the task of establishing a viable community in the heart of the rain forest. Their commitment from the first was to live in a harmonious relationship with nature, according to the principles of the doctrine they were living. They knew they were there under the auspices of the Divine Beings who guided their life and work, and that those beings were "replanting" a way of life to serve as a center for a religion and as a model of a sustainable, harmonious, spiritually alive community.

To understand the significance of the existence of Céu do Mapiá, despite its small size, consider the fact that almost all settlements begun in the Amazon rainforest have taken two roads: they have become either ecological dominators, carving a "civilized" area out of the forest and destroying the ecological system of the area, or so many of the inhabitants of them have died of disease that the rest become discouraged and the projects have been abandoned. Sebastião Mota de Melo's dream was different. His people are successfully living in harmony with nature and yet gradually adding those technological advances that make their lives sustainable. Every resident, except for the children born there, has consciously and freely chosen to follow their spiritual calling to live in that community. They are living there because they want to, which makes a huge difference on all levels to the health of the community. Mapiá is surviving and growing in spite of social and economic questions that are sometimes of a life-and-death nature. It is a living laboratory for an ecologically harmonious, spiritually alive community organized around an intimate relationship with the forces of nature and the universe. This town is worth knowing about and supporting, whatever one's path. At present it is beginning to serve as a model for the reorganization of other village in the Amazon region.

In the early 1980s Daime communities formed in the large cities in southeastern Brazil and the Holy Daime became a national movement. Also during the '80s, the tea that is drunk in the Daime rituals, and is also still being drunk in Indian ceremonies and by other religious groups in Brazil, was declared to be protected in perpetuity by the Brazilian government. After long, careful investigation it was understood that by its nature Daime, or ayahuasca, or hoasca, as it is variously named, opens a gateway to spiritual realms of existence and does not lend itself to abuse even if there were those interested in doing so. This was a huge step for the Daime and other groups whose mission is to provide this gateway for those called to enter. It provides a model for the other countries that the Daime has entered.

During this initial phase of expansion of the Daime within Brazil, Alex Polari was released from the prison in which he had been incarcerated by the dictatorship. He has, as we all do, his own story of how he was led to the Daime, which involves his thinking he was making a film. Like many of us who arrive at a life that it had never even occurred to us to dream about, he discovered that there existed a plan for him that his conscious mind learned of only long after it was well into effect. He and his wife, Sonia Palhares, founded the community of Céu da Montanha with some of the new generation of Daimistas, people raised in the cities of southern Brazil who were discovering in Padrinho Sebastião and the Daime the direct experience of spiritual awakening, authentic transformation, and the potential for conscious community that their previous enterprises had spoken of and dreamed about, but never delivered. Alex developed a deep and multidimensional relationship with Padrinho Sebastião. He clearly was blessed by that relationship.

In January of 1990 Padrinho Sebastião died. He was succeeded by his son, Alfredo Gregorio de Melo, who currently presides over a new state in the evolution of this most unique religion. When Padrinho Sebastião died, there were only a dozen Daime communities in Brazil. At this moment the Holy Daime resides in over fifty locations, including almost twenty in Europe. There are even churches in Japan. The Holy Daime has spread from being the vision of a man in the heart of the Amazon forest, to being an authentic worldwide movement that attracts a growing number of people in many parts of the world. The possibilities of powerful and rapid spiritual awakening, deep healing, social relations based on respect, love and mutual support, the model of a sustainable and supportable community in the jungle, and the perceived urgency of this moment on earth are drawing people from all levels of society and all backgrounds.

The Daime is by no means a panacea. It is a powerful spiritual path, a shortcut that I think will never be a mass religion. It is too demanding. Most people would not consciously choose to engage in a long, demanding ritual in which they have a good chance of being shown, up close, that which they have falsely created in their own consciousness and their living a life that separates them from their own Divine nature. And then have it cleaned out. With no excuses accepted. And no whining allowed.
But for those who feel called, the Daime often provides healing in the truest sense, the healing of our false perception of separation. It leads the way not only to improved health on all levels, but to the freedom that comes from knowing who we are, and that we are completely loved, and from the step-by-step surrender to the will of the Divine. As with everything else in the Daime, this knowledge and the experience of freedom is a palpable thing.

One of the most important teachings offered by Padrinho Sebastião, and embodied most beautifully in Alex Palari, is that our salvation must be rooted in work. The Daime is not a path of transcendence, it is a path of transformation. We bring Spirit to bear upon matter in our own bodies and in our lives. The result is that we are engaged in a dynamic process of constant discovery and in evolving relationships, both earthly and divine. We are called to work on earth, to interact directly with nature. We are called upon to fulfill our earthly responsibilities. We are called to support our families and to raise our children to be grounded, truthful, spiritual people. Whether or not the Daime is there path is a discovery and a negotiation between themselves and God. Some children of Daimistas join the path of their own accord when they reach and age of decision. Some do not.

Not everybody comes to the Daime to become an initiate, a member of the religion. It is strictly forbidden to proselytize or to in any way entice someone to participate in the rituals of the Daime. I have the right to tell you about my experience, as Alex Polari tells you about his with Padrinho Sebastião. Whether or not you drink Daime, and what you do with that relationship with that Divine Being, is between you and that Being. People come to the Daime because they are called from inside themselves. The motivation to hear the call may be an illness, or it may be a conscious search for awakening. It can also come by the way of intuition, or dreams, or by retrospectively viewed Divine orchestration. It may come to you from reading this book.

Whatever the initial motivation, those who arrive at the doorway soon understand they are entering a serious, demanding work whose rewards far exceed its demands, but whose demands include attention, humility, courage, and a willingness to undergo a deep transformative process that is oftentimes uncomfortable.

The rituals are called "works." And they are. Those who enter the Daime wanting a path that is both a shortcut and an easy shortcut are quickly disabused. They don't stay around long. Or they "change their opinion," as a hymn of Padrinho counsels us to do and do again.

The Holy Daime Path is an authentic mystery school. There are levels of knowledge, stages of initiation that one passes through in one's program of rapid evolution. Unlike some other paths and schools, the stages are not externally regulated. There are not specific programs or practices that an initiate follows, nor are there specific ceremonies to mark one's progress. The job of the initiate is to show up, drink Daime, work on the earth to live the teachings of the doctrine: love God, love the earth, love all beings in God's creation, including yourself, love and respect your brothers and sisters, accept the truth of your own divinity and of your own faults, learn to embody forgiveness and mercy, and gain the hard won humility that comes from meeting the Divine force head on. Each new doorway is marked by a difficult passage, a facing up to another level of unconscious separation.

The Holy Daime in not for everyone. The rituals of the Daime are not meant to be an "experience," but rather to provide a chance to interact intimately with a Divine Being of unimaginable intelligence, compassion, clarity, and spiritual power. They require us to bring our whole selves to the work. They provide an opportunity for seeing truth, gaining knowledge, and to transform oneself, one's health, and one's life. What we get out of them depends on our level of readiness and our willingness to surrender our ideas of separation and enter into a new relationship with ourselves and with the Divine. As one of Padrinho Sebastião's hymns says:

I live in the Forest
I have my teachings
I don't call myself Daime
I am a Divine Being

I am a Divine Being
I came here to teach you
The more you ask of me
The more I have to give to you.

For those who are called to the Daime by an inner voice, this Divine Being offers a chance to awaken to spiritual reality in a way unique in all this world. Those who come looking to get high in an interesting spiritual context are quickly disabused of their expectations.

The Daime is, in actuality, a simple path. When you read the words of Padrinho Sebastião you will see that he was a simple man. It will help you to let go of false ideas about the relationship of complication and depth. His words will also show you that to be awake is not to be removed from living in the world, but to engage in it on God's terms, teaching by the example of your life. Padrinho was a man whose teachings have value to anyone who wants to know what a life totally surrendered to the will of God is like.

In October 1989 I had the indescribable privilege of spending a month with Padrinho Sebastião in Céu do Mapiá. I arrived to find I had been designated to be Padrinho's acupuncturist. He was suffering from congestive heart failure in the middle of the jungle, with no doctors, medication, or hospitals for hundreds of miles. He was dying, and it fell to my friend and teacher Jose Rosa, a M.D., and myself to keep him on earth long enough for medication and a helicopter to arrive. Immediately I found myself over my head. My training and experience in Chinese medicine were useless except in that they provided a grounding that facilitated the necessary surrender to Divine guidance that then allowed me to let go of my head and to become available as an instrument for Padrinho's healing. I was forced to take a quantum leap in my own spiritual process and in my healership to help this man who was so beloved of his people, and who would become so to me.

I remember clearly the moment I came to know the being who is Padrinho Sebastião and my relationship to him. Sitting upon his bed, propped up with pillows, he was having constant difficulty breathing. I was in the middle of giving him an acupuncture treatment when I looked up and our eyes met. He had the eyes of enlightened hawk. I that moment, I knew with utmost certainty that Padrinho saw everything about me. He saw my higher self, which a that time was a distant mystery to me. He saw my lower self, which I thought I was pretty adept at hiding. He saw my fears and my potential. He saw God in me and he saw everything I had done to hide God from myself. He saw me for real. And with all he saw he loved me totally and completely. He accepted all I was and all I wasn't, with truthfulness and yet without judgment. In that moment something in my heart eased and opened. Some veil of despair I had set there as a protection was pushed aside and I looked out through new eyes. In that moment I came to the spiritual life.

Padrinho showed me his love, but he also gave me something else just as important. He showed me a model, in himself, of how I could be. He showed me that truth and love are married to each other, eternally. He showed me that I had divorced them, and then created a story about how they couldn't live together any more. In his presence they began a new courtship inside me.

I was once told how to recognize a teacher of light from a teacher of darkness, and it has helped me immensely in my own discernment. It sometimes can be difficult to tell merely from the words a teacher speaks or the way they appear. To use the vernacular, everybody has a good rap. Many teachers are charismatic and exciting. Many can do various kinds of healing, various kinds of magic. Universal power is, after all, neutral. In the short run, the students of many teachers feel expanded and liberated. But it can be useful to look at the students and ask yourself if the students are, over time, becoming more or less empowered in themselves? Is the relationship leading to more or less spiritual and practical maturity? Are the students becoming more or less independent in their thinking? Is everybody being energetically fed by the relationship or is the teacher feeding off the students?

As you meet Padrinho Sebastião Mota de Melo in these pages through the clear, loving eyes and the beautiful writing of Alex Palari, you will be meeting the real thing, the genuine article. You will meet not only Padrinho, but also some his disciples, not the least of which is Alex himself. These are people who have been guided, in some cases saved from a destructive life, by their relationship with the man called Saint Sebastião. But they have also grown and evolved themselves, discovering their own higher nature that Padrinho saw long before they did. Some, like Alex and Sonia, have become spiritual and civic leaders in their own right.

Céu do Mapiá has five hundred inhabitants that have come of their own free, uncoerced will to live out the dream of Padrinho Sebastião. There are thousands of people around the world discovering the path begun by a black rubber tapper turned soldier and that was continued by a canoe maker in the Amazon. People for literally every walk of life, every social class, every race, and every background are, one by one, coming to study with the teacher that is Daime.

The Daime path and the life of Padrinho Sebastião are, if nothing else, extremely interesting because they are both so unusual and so very real. In reading this book, you have one advantage over me when I met Padrinho. Through Alex Polari's extraordinary writing ability and the beauty of this translation by Rosana Workman, you will understand what Padrinho is saying. So you can, if you wish to use the book in this way, study the words and learn the biography of a true teacher, a unique leader of a new religion. You can gain the inspiration that comes from witnessing the courage of a person who lived utterly true to his guidance and triumphed. That would be time well spent with any book. But there is another option if you wish to take it. If you choose to go beyond the story and the words of Padrinho, you can enter into a relationship with the Being who is still Sebastião Mota de Melo. He left his body behind, but he is as alive as he was in Céu do Mapiá and at the river Jordan.

Jonathan Goldman

posted in Daime - 0 replies

messages from mapia for the new year

clancy — Sun, 04 Feb 2007 19:23:42 GMT

clara and others. there is also part two with madrinha julia
http://www.youtube.com/watch?v=Q5ocRSJ-D0o

posted in Daime - 0 replies

alex polari speaks about the festival

clancy — Tue, 30 Jan 2007 15:36:33 GMT

http://www.youtube.com/watch?v=aBhFHEBJTiw

posted in Daime - 0 replies

video of sebastiao's tomb

clancy — Thu, 25 Jan 2007 02:13:35 GMT

an evocative short piece by incacolor

http://youtube.com/watch?v=ilHuV0LZrT8

posted in Daime - 0 replies

Interview with Padrinho Alfredo, April 1996

Sky — Mon, 22 Jan 2007 18:40:01 GMT

Interview with Padrinho Alfredo, April 1996

Parts of this discussion were initially published in Dutch for Bres magazine and SIDE forum #4 and #5

(Translated from Portuguese into Dutch and English)

PA = Padrinho Alfredo, NC = Nilton Caparelli, HB = Hans Bogers.

HIS YOUTH

HB: When were you born and how was your youth?

PA: I believe I have one document that you could call a birth certificate, but my mother thought that it wasn't good, because the priest who officiated in the middle of the jungle to make the baptism was not reliable. On the 17th day I was given the name of Alfredo, but according to my father Sebastiao, I was born on January 7th, 1950.

I will start at the time when my father still had charges his family, passed itself by certain experiments and found of it somebody who gave him instructions until he arrives at knowing which it was really, which he really had, and what it was this spirituality about which we speak still today. It is necessary to pay attention on the fact that my mother had a knowledge much riper. When I was six years old I started to understand and see my father making spiritual work with the table, when somebody who sought to cure himself arrived, but I did not know very well what it was. In spite of my six years I understood and in same time I started to take part. Waldete was older and I remember that we take part already but more the made-to-order of a child i.e. without responsibilities.

I lived in the jungle until I was seven years old, Mapia was not as now where we can find teachers. We had only my father and my mother.

I remember very well to the full house people, I remember that somebody had an inflated water stomach, another was wounded by a ball, others had headaches and others were disturbed. My father opened the Work and called his Guide, that with which it had learned how to work through the person already mentioned. The name of the Guide was Professor Antonio Jorge. It was the Guide which gave the direction concerning the cures if a person required an operation physical, spiritual, or another thing. Later my father went to Rio Branco where he had a good friend, his compadre Oswaldo, who worked with Umbanda.

My father had had visions since he was 6 years old, when he had a mission to realize in the world, but until now it had never been able to understand what these visions were. However he knew that it was not a hallucination, he knew that it was real. He saw, he knew, he developed, he worked with his hands and later in Daime, he re-examined all that again, from the cradle to the end. It was his compadre Oswaldo who pointed him in the right direction. In Rio Branco I had the opportunity to go to school and to have a cultural education. After three or four years I could read and write, and I joined the work which my father continued to lead in Rio Branco and where it immediately attracted many people. Gradually I started to make the administration and the organization of Work.

Many things followed but it is difficult to remember them in detail. Cures occurred as well as other things and at this point in time occurred the spiritual attacks against the old man, resulting from Macumba*, because he started to be known for his cures. The threats went so far… until the day when… I was with him, it was spirit of drinking cow's milk with flour of manioc in a cup, as he was accustomed to doing it, and went to be put at the window when suddenly it was pushed and something struck it. It thought that it was an insect and was turned over to see what it was, but nobody saw something which could resemble an insect.
____________________
* Macumba: Brazilian word employee at the origin for the spiritual work associated low-astral (sorcery). Macumbeiro: somebody who practises the macumba (HB).

HB: Thus the first experiment of Padrinho Sebastiao with Daime it was with Barquinha?

PA: Yes, There is a document about that with Antonio Geraldo, where it says: “Sebastiao took Daime with me here for the first time, but he did not remain here, he went to Irineu.” Then Antonio called to my father: “Your problem is very difficult, you will seek Irineu, for Daime also, but you will see Irineu.” He went in a spiritual group to Rio Branco and in various centers, he consulted two kinds of medium of which one was a woman who worked with Caboclos (spirits of the Indians). While working with Caboclos, my father started to produce many glaires. That was held over several weeks, it produced glaires every day. It was if sticking that it could take off the glaire of the floor with a wooden stick, to raise it until his own height and this one remained stuck to the stick. All night he tried to get rid some while coughing, while trying to vomit, certain times he thought that it was an insect which went up in his chest, but it was only a glaire which left. This process taken end, the date was noted, when he received his first vision with Mestre Irineu where it fell on the floor and where arrived of the spiritual doctors in white clothing.

In the church there was a part where people danced and a veranda where the newcomers took Daime. They took Daime with the veranda. When that it went to take Santo Daime, Mestre Irineu asked him: “Are you a man?” My father answered him: “When the obstretician put me outside, she said to my mother that I was a man. ” And Mestre Irineu answered then: “If you are a man, hold firmly and you will see. ” At the time of the vision of people passed and it desired to give up but it remembered what Mestre Irineu had said to him, that it could hold if he were a man. He collapsed however in any way on the veranda and the tax one put it in a comfortable position.

Then he left his body and saw himself, Sebastiao. The spiritual doctors left his whole skeleton with a scissors. By presenting it, they opened his body and extrairent his liver, or something which resembled it, and two insects left. They turned to his spirit and said: “Of that you will not die. Loan, you are ready.” After that it rose and essuya the dust of its clothing. He knew already these spiritual realities and had already left his body of itself before. About the operation, he said that he had attended all, he confirmed very which had arrived and we started to work with Santo Daime.

We were going to drink Santo Daime of ourselves but did not make cures with. We continued to make cures with the spirits which helped my father, with the spiritual table which it had since it had been born. When my father spoke with some about his close relation-parents about Daime, its spirits arrived. The spirits said to him that they would remain distant from him during ten years. They said to him that my father was already on a very special spiritual line, where it could have the best conditions to teach people who gathered him around. He recalled them to the order several times, but they was very rebellious people. The spirits said to him that maintaining its work with Santo Daime would continue and that it would improve itself through Santo Daime. My mother cried the disappearance of Antonio Jorge and other spirits. Then the family was closed again, except for a member of the family which very strongly believed in the work of my father. This person it was Manuelzinho, which once wanted to commit suicide with a knife, but Sebastiao withdrew 2 spirits of its person and inserted them in the Doctrines.

WORK WITH PADRINHO SEBASTIAO

NC: When did you start to work together with Padrinho Sebastiao?

PA: I took part in the table like a president of table, while requesting, while inserting the coarse spirits in the Doctrines and while helping to the cures, in practice, like a member of the family. Without really being the president, but seated with the head of the table, while looking at, it is very simple. We did many very serious works.

NC: But how did that come to you? Did it come to you because Padrinho Sebastiao spoke to you about all that, said to you that you must do this or that, or did it come to you naturally?

PA: He was accustomed to speaking to me about the days when there was a work and where many people were to come, where it would be a large organization and it was always ..... you know. He wanted nothing to write on top, he had all in his head, but then we obtained it together. Before I belonged to this organization, I saw people doing it for him of other occasions, in the same way there were other people who also knew how to organize because he had also companions who spoke spirituality.

Then in this work I started to really be the president of the table and with being in Daime, I was already a person of confidence for my father, and he even gave me to look at the hymns which he received. I was only having to carry the weight of his Hinario, being myself very lazy, without knowledge of the beauty which it carried. I was then 18 years old.

Then in the neighbourhoods of the Seventies, I was already in this train and started to be his successor in Cefluris and when we had to create the statutes for the recording (of Cefluris), already I occupied myself some.

It was first Cefluris, when it started to be recorded it was not me the president but I was the treasurer because I was the person who dealt with the development of the organization.

I was that which knew what we must spend and what we must do. It was me and my father. We started to carry out '' the church of the 5000 '' (Colonia Cinco Mil), who was the Cefluris old man. When we went to Rio Couro, my father said to me: “This part is for you, the organization is for you and the more spiritual part for me.”

HB: How was held your first experiment with Daime and that that represented it for you?

PA: It was well. I dissolved inside me the beauty of the hymns which were sung at that time, I learned them entirely in a miracao where I did not know how I was and that I cannot how say it. Everyone had visions for his own person, the hymns took me along in places, and I saw things…. sometimes I danced and the hymns wanted to take to me with a miracao of Daime and I wanted to obtain what was lost in the dance. I can right statement that inside the miracao there was something very beautiful. What would disturb me sometimes, it was to be in the middle of people in their own processes (of cleaning) under the powerful effect of Daime, I were “a small” fascinating care of these people there. I was to occupy these people and to make so that the mazurka goes well, and the mazurka at that time was difficult because they were ''pegado '' (taken by another force - HB) and energy turned and turned. Thereafter all followed it to us.

When we look at the personal history of my father to follow the Doctrines of Santo Daime, it was one moment when it came me my first hymn. As soon as my father entered the Doctrines, it directly started to receive hymns, and when it had itself between 15 and 18 hymns, I received my first hymn, it was just at the time where myself I entered Daime.

I had surroundings 18 or 19 years, in 1970 I was 20 years old and I had already more than one hymn.

At that time it did not form part of our practices to write things on top. All the anthems were written, without saying: “look at what I received today”, some time we received anthems which were not even related to the book.

I know that it was recorded (the 1st hymn of Alfredo NDT) in the book of the time, in Hinario of my father in 70, 71, It was this hymn:

Esta vinda of setenta
Ja passou setenta E um
cuidado drive irmãos
um um, um um.

It was hymn #83 of his Hinario.
It was at the time when Mestre Irineu died.

RECEIVING THE MISSION

HB: When did you see that Daime was going to be so important in your life? At what age?

PA: With the first hymns, certain cures of diseases and serious problems which I also lived. Then when I started with developing my spiritual knowledge of nature much, to penetrate in the values of the things of nature, to meditate with the sun. I outwards had many lesson with Daime work, Daime which we take in the forest, and Daime in the feitios, by learning the feitio, I had many visions, aimed and intuitions about what arrives today. I had also much fear, of fear and an intense feeling of nervousness because I knew that I was going to spread these Doctrines and I saw that it was very large, very large and spiritually very extremely. When I saw all that I also saw myself and I felt very weak. I was anxious of what the miracao had shown me and I wanted to persuade me that all that was a lie. I could not accept and I was anxious: how could I be able to transmit all that to the whole world?

I had arrived from there at being depressive because I did not have much knowledge and culture and that there was nobody to help me at that time. In this time Daime suffered already from persecutions by the law. Also the fact that there was nobody still, and that there was no ramification yet, and already I knew all that was going to arrive. I even came from there at the point to ask to die. I said: “No, I prefer to die!” Only later, by doing other work, I could see that all that was already an attack against this plant to avoid its diffusion. Since there are many branches taking Daime, but this branch of Mestre Irineu, to speak about it like my father made, is located in a very high dimension, only the Mota old man spoke about it like that. It made known it through people that it gathered, and found only me, Alfredo, to speak about what it wanted to say. Then persecution fell down on me to make me give up.

DOCTRINES OF KING TRANCA RUA

I was always in the study to have knowledge, meeting rebellious spirits, curing diseases, which you must have read in the book of Alex Polari. It had there a history with Macumbeiro called Ceara, which entered our life and bound of friendship with us, he took each day with his car to us and led us to some place which my father wanted to go. My father, appreciating his work, devoted himself to him for 5 months. Sometimes he came in the middle of the night and said: “It is midnight, but you must come now with me to Rio Branco to do a work”. And then we said: ” OK, let us go there! “

My father had seen later on in Daime that this history was going to arrive, that this man was going to come. After having simulated to be a friend, he said to me, while he drove the car and that I had sat close to him, that several times he had wanted to use this car to finish some with the family of my father. Another occasion, he also says to me that if it could it would remove me the life, so that I could not spread this thing which it had seen in addition.

It was the Doctrines of Daime.

Even if it admitted that the principal spiritual line that it followed, was that of King Tranca Rua (Spirit with the head of a line of named spirits Exu, pertaining to a African spiritual tradition - HB) and that the principal spiritual line which we follow came from God.

It cost some my father much because only sound “conveys” (i.e. its body like medium allowing to receive the demonstration of a spirit - HB) had the conditions to bring forgiveness and to give to Tranca Rua his health through Daime. We arrived from there so much so that this spirit, Tranca Rua, declared and confirmed in one of our work with the table, and in which many people took part, that it was cured. Its crippled body was rectified, visible with all through the body of my father. There is any testimony like this one, neither with the sky nor on the ground, of the cure of King Tranca Rua.

There does not exist with the sky or on ground, another medicine made for everyone, the physical body or the heart, that Santo Daime and Santa Maria. In the line of justice understood well, in the line of justice of my father, who said that this justice was spiritually very serious, and that it will prove it with time.

HB: I heard that this spirit of the black line after it was cured by Daime, helps Daime now, like a protective spirit, with the cure of other spirits. Is this true?

PA: Thereafter it had many of other work there where it improved and became the guard of the “Terreiro” of St. John (the place where the spirits can appear during work - HB). In exchange to have profited from the cure which it had received, it was to be confessed to say some in the presence of my father why its body was crippled. It says that itself and much people had thought that if the pride, cupidity, the lies, the jealousy were the truth, it would be the king of the whole universe. It just said how it had fallen sick and how it received its cure.

It was as that with certain large kings whom with the history we have the chance to know. It believed itself so large, if powerful, that it could kill or make many other harmful things. They did not feel like weak beings, they were powerful beings. My father even made a pact, and Cefluris has this document, to join together all knowledge and all the lines spiritual in an eclectic center, and to be in war with nobody.

For that the members of Cefluris need to have a deep knowledge of spirituality, of what are the suffering spirits, of what it is to have a cure with Santo Daime, of what are the various spiritual demonstrations in Santo Daime… How the person comes to know and to respect each spirit, which kind of entity is it, of which phalange (line) comes it… This respect is important, the respect, concretely and with equality. Mestre Irineu was accustomed to saying: “To respect everyone of the child to the old man”.

THE ECLECTIC ASPECT OF THE DOCTRINES

HB: It is very interesting that Cefluris is eclectic. How many “phalanges” or lines do you recognize in Daime now?

PA: Inside Cefluris there is an alliance with Umbanda, through Caboclo (Spirit of nature) Tupinambá and the person working in Umbanda is Baixinha.

There is also her companion, Marcelo, an artist who plays the flute and interprets the hymns in a very beautiful way. In Mapia we have Maria Alice, and Caboclos that Vovo Corrente also knew in this kind of work. All those joined together the spiritual table of my father, since my father had a table spiritually very high, a white table. This white table was the witness of many things, and with the years my father showed me and I saw all that arrived to him during all these years.

He also showed me when once he incorporated Caboclo while he worked in the fields with corn and the tobacco, because we were accustomed to working much during the night to collect our corn and our tobacco to be smoked, as well as beans and rice. He was accustomed to working during the night. During one of these nights of labour, this same Manoelzinho which believed in this type of spiritual work, the work of my father and also in the work of Caboclos, was accustomed to saying: “Do not play with the work of Caboclos. Do not play because they are very serious, they exist, the work of Caboclos exists.”

This day we were working to clean beans or to work with the tobacco and Manoelzinho started to play by singing the ponto of Caboclo (name given to the specific songs to call upon these entities - HB). Suddenly my father started to behave differently, as if he incorporated a Caboclo. Whereas the night was passed, that which had whistled (the ponto) known as: “It is Caboclo, you cannot play.” And it started to speak to him, meanwhile time passed and we could nothing make so that Caboclo from goes away from the “vehicle” (the physical body of Padrinho Sebastiao like medium NDT). Then at the end, Manoelzinho was gone from there to quérir somebody who knew really these things. When Manoelzinho started to say: “I now will seek somebody… ”, my father rétorqua: “Is not stupid, and stops whistling about what you do not know, to sing the ponto of Caboclo whereas you do not know anything about it. I just came to give you a lesson, I from go away!” Then Caboclo was withdrawn by restoring a certain respect.

Thereafter my father started to incorporate and showed itself like a creature of the sea, water, a being of the forest, so much and so much of entities, entities which came. He was not to write only one page of different the '' atuação '' (actions of an entity through a medium - HB) that it y have different beings in him. All this is inside a spiritual context because spirituality exists and that they is very serious. There are “phalanges” which are very violent.

HB: Ayahuasca traditionally was for the Indians. People even say that the Incas used it. Do you have a relation with that?

PA: Well, I see them all like spiritual beings, there is of it much and it is a vast field of study, if major that I penetrate there only superficially. But the day when we will be interested in him and where we will want to penetrate in spiritual knowledge by using “vehicles” for the entities so that they arrive and appear, there will be many entities which will come, of the heaps of spirits can arrive as with my father. He received many spirits which spoke all kinds of languages and various manners.

There are a relation with certain people like Chico Corrente and other people who lived before as Indians. The Indians believe in the spirit, they do not believe in a God like us, but they believe in the truth of the things. It is a field which is beneficial for us to explore to such a degree that we are able to recognize which force emanates from each entity which appears here. Sometimes they are entities Incas or Christian women, because we have also to identify our fraternity, not only in the knowledge which summons us all brothers but still while knowing to which line they belong.

To work with the open spiritual lines is easier, because Daime brings them and their watch, and we can also communicate with the entities. For the moment I feel that Cefluris is very occupied with the teaching of the bases of the Doctrines.

BASES OF THE DOCRINES

HB: Can you briefly quote which are the bases of the Doctrines, of the work of Cefluris?

PA: The bases could be: the environment of work, Hinário like celestial music as well as the capacity of médiums to being “vehicles” without being mistaken. This foundation being ready, then the depth is imposing. Because then we can work with the spiritual entities, and to have opportunity that a “Pagè” (name of an entity, an Indian healer - HB) appears through a medium and gives a regulation for cures. If the person is under the influence of an action of black magic against itself, it is easier than the medium receives Macumbeiro which knows how to cure it and is able to do it directly. The cure with Daime is easier, the only fact maintaining to be in Daime done that all that arrives, each one in its own place and each one its own line, but all that arrives, all is in the hands of the “Master”. Daime is the Master who links all in one. More we rise ourselves and we prepare ourselves, and to more will be prepared us to present itself at work. I feel that it is of that that the depth comes from work, we can drink Daime or not to drink Daime and to open a work of Umbanda, everyone feels the force, everyone sees that that shakes and that we can have visions of entities, becoming an Inca, an Indian of Amazonia, or an Indian of America.

HB: What does it arrive when somebody drinks Daime?

Pa: It occurs that the person will cause the rejection to the top of her own impurities. It will also call upon a divine being with the capacity affirmed by Mestre Irineu and my father, to be very qualified. A good “vehicle”, if it is dirty, must in first work to be cleaned itself and as a second, it will profit from all the knowledge of the divine beings. If it is already clean then it is ready to study. In the first times they all are usually dirty, I took myself a long time, but when I decided that it was to be clear I wanted to do work to purify me.

When I discovered that it was a purification, knowing that it suffered, I had much fear, I have face the sufferings which were numerous to purify. Today I am a little bit afraid to suffer, but it was a time when I did not have this fear, I wanted to drink Daime and to start at once to work with Santa Maria. I wanted to give an appointment to people to drink Daime so that they cause their own purification. It was time when I worked very well like that, time of Saint Michel, and I used it also to purify me if it there had disease in me, or if there were some problems that is, with many sufferings. I was also very rebellious in the sense that I wanted to know each detail, and sometimes when we are really rebellious we strike our own faces. I prepared Daime, made a concentration, and drank it, and already I sought a corner, a few minutes later I started to feel me like “hhhuuummm”, sometimes with much of sufferings “rrrhhhooo”, with pain, things which several times come like that. Then, after I sung, the force came me to sing, develop and make shine work with this energy. That it is unrolled in this way for a long period. When I would come here the next time, we will be able to do a work of St. Michael.

HISTORY OF ST. MICHAEL IN SANTO DAIME

HB: Which is the place of St. Michael in Daime? Can you speak to us a little St. Michael and St. John? Because they are very old in the Christian tradition and very important in Daime.

PA: We discovered this importance, which you quote about St. Michael, in work of cure, the work of forgiveness and the combat with the rebellious spirits. Several times we saw this entity of St. Michael coming to my father and appearing through him, my father resembled an angel then, very extremely. Later it acts while saying: “I am Michael. ” Before that it acted as a being which did not reveal its name. Me also, at the time of St. Michael, I wanted to always work “irradiated” by the presence of an angel, with the presence a being, of a warrior. We think that our work of St. Michael of the capacity all to alleviate, and that its action is necessary inside Daime. At the time we had a star work generating a very strong process, where I acted with St. Michael. People under the influence of the demon came to trail themselves with my feet, it placed themselves at my feet, when I was under the force of this entity of forgiveness, purification and love, of the family of the “Master”. It was nothing the macumba, as simple as to work to draw from water, like all the demons with the foot of St. Michael, they only came to fall to its feet, because St. Michael had anything else to show only the power and the force of its being.

When demons annoy you, you can put yourselves under the force of Michel Saint, and to make shout the demons, to cry, howl etc… but it are preferable that they are sorry and that they is taken in the energy of higher doctrines.

HB: Thus if you do a St. Michael work, St. Michael comes specifically to this work?

PA: If work is made with its agreement, he will come, if work is well made, he comes. He appears itself in the most beautiful “vehicle” and cleanest.

HB: Which is the difference between a St. Michael work and a work of the Cross?

PA: The first difference is that Mestre Irineu founded the work of Cross, and that I founded the work of St. Michael. He was given to me by my father, spiritually he was strong for me and I had a very great need to defend me.

It is a work which opens the spiritual table for all kinds of lines and the forces of the work of Crosses which have a problem to appear. The work of Cross is made more to go far whereas St. Michael calls and goes far, but they are only active when they are made in the line of my father and Mestre Irineu.

Only St. Michael adopts this good attitude with all the spirits in the Doctrines and the line of my father and Mestre Irineu, because the others send the spirits to hell. Some of those who work with Umbanda around here, when they make a cure with a suffering spirit, that does not want to leave, they attach it sometimes and send it in hell, while in our work we try to bring the spirits towards light.

HB: (on a personal question) I where we did a star work with much D '' atuação' S '' (actions of the spirits) in Mapia, do you remember remember once that? I still did not include/understand what arrived.

PA: I do not know if I already spoke you about resignation to be had concerning these things, you understand or not? There is already resignation that Mestre Irineu gives for this kind of thing. It says: “Ten years, fifteen years is still too short with a person to include/understand a subject like that. ” Several times he included/understood something after ten years passed in the doctrines and then he said: “Do Aaah, you see?”

Perhaps be you even gone in a “phalange” which we do not know yet here. Parce me that as a president of the Table, I only determined that you had a “atuação”, but I could not determine of which line, nor to do what with him or why you are with him, because that can be its past which is repeated. That can be, in ten or fifteen years that you will discover it: ” Aaah, not, they was the intrigues a being like this or that “. … a being which had the cut language. … I know that that was something of very hard which occurred around here (Alfredo made here a gesture), but in the same way, I also saw worst and the best, and still much more and at much of people, Mestre Irineu and in full with places. It was not the first time that I saw it, it was not frightened.

HB: The dependences, as with alcohol and other substances, have something to see with the spirits?

PA: For the majority of them, yes. And with much of spirits of committed suicide also implied.

HB: I have many of other questions, but it is downtime, and (possibly) to continue in the future?

PA: To clarify certain things and to see whether we can have results of prophecies of my old father. He spoke very subtly about beautiful things which are in these Doctrines for those which follow the straight line, and also of the heavy and hard things which occur if we do not follow the straight line. I want to summarize by saying that my intention is to see the positive results of the good deeds in this world. I thus organize Santo Daime like a religion, like Doctrines, thing asked by Mestre Irineu and my father, by making so that all is recorded, documented well and by making the things in the truth. When the things are hidden there is fall.

HB: (to Caparelli and Padrinho Alfredo) thank you for these important words.

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dancing the tides: contemporary shamanism in the santo daime

clancy — Fri, 19 Jan 2007 06:29:31 GMT

http://lepomar.blogspot.com/2007/01/dancing-tides-comtemporary-shamanism.html

a movie

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Ayahuasca in Australia

nareshlove — Thu, 23 Nov 2006 22:08:04 GMT

Any knowledge anyone , for a church , or private sessions , anyone heard about Darpan?

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video of padrinho sebastiao

clancy — Tue, 10 Oct 2006 09:18:42 GMT

http://www.youtube.com/watch?v=1CQRSjv18Fo

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videos

clancy — Wed, 13 Sep 2006 18:34:16 GMT

parte1)
http://www.youtube.com/watch?v=9NOUqXLTuFw (parte2)
http://www.youtube.com/watch?v=lZyxxrXaHUw (parte3)
http://www.youtube.com/watch?v=--MXSpH74K0
(parte4)
http://www.youtube.com/watch?v=U20IdmcWEYM
(parte5)
http://www.youtube.com/watch?v=pJ3J4_ahJdg (parte6)
http://www.youtube.com/watch?v=kfg57sGqoyw (parte7)
http://www.youtube.com/watch?v=KkmTbrCRuno
(parte8)
http://www.youtube.com/watch?v=-cCu4_ZR1do
(parte9)
http://www.youtube.com/watch?v=EiXyZQUms7U

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radio jagube

clancy — Sat, 26 Aug 2006 12:14:52 GMT

they even have pages in english, from ceu do mapia courtesy of Fatima Santagata

http://www.radiojagube.org/nuke/index.php

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birthing on santo daime

clancy — Mon, 07 Aug 2006 04:33:24 GMT

http://marlomeyer1.blogspot.com/2006/07/my-experience-giving-birth-with-santo.html

posted in Daime - 2 replies

of interest

clancy — Wed, 02 Aug 2006 19:35:21 GMT

some of my art, and other things
http://www.lepomar.blogspot.com/

posted in Daime - 1 reply

new videos on you tube

clancy — Sat, 17 Jun 2006 03:23:53 GMT

http://tinyurl.com/f56cr
this is for one of them, they are in french and portuguese. there are more in a series.

posted in Daime - 1 reply

another good video on the feitio

clancy — Tue, 11 Jul 2006 22:25:46 GMT

http://www.youtube.com/watch?v=E0uRTjIPaMk

posted in Daime - 2 replies

news from brazil: committee on religious use of ayahuasca

clancy — Mon, 05 Jun 2006 21:42:12 GMT

Article published 6/2 on the OBID (Observatório Brasileiro de Informações sobre Drogas) site at: http://obid.senad.gov.br/OBID/Portal/index.jsp?iIdPessoaJuridica=1

National Antidrugs Council institutes Task Force to monitor the religious use of ayahuasca

"On Tuesday, May 30, in the east room of the Planalto Palace in Brasilia was held the Installation Cerimony of the Multidisciplinary Task Force for the investigation and monitoring of the religious use of ayahuasca. The institution of the group was ordained by Resolution No. 5 of the National Antidrugs Council (CONAD), dated November 4th, 2004.

CONAD is led by the Chief Minister of the Cabinet of Institutional Security, and is the agency responsible for establishing general policies to be followed by the subgroups of the National Antidrugs Systems (SISNAD) in their respective areas of action.

The ceremony was presided over by Jorge Armando Felix, Chief Minister of the Cabinet of Institutional Security, and included the participation of the National Antidrugs Secretary, Paulo Roberto Yog de Miranda Uchoa, who leads the executive secretariat of CONAD. Also participating were members of CONAD and of its Chamber of Technical-Scientific Assessment, in addition to the elected representatives of the Task Force.

The Multidisciplinary Work Force is composed of six representatives of the academic community nominated by CONAD: Eroy Aparecida da Silva – Psychology, Ester Kosovski – Law, Dartiu Xavier da Silveira Filho – Psychiatry, Isac Germano Karniol – Pharmacology and Biochemistry, Roberta Salazar Uchoa – Sociology, Edward John Baptista das Neves MacRae – Anthropology; and of six representatives of religious groups that use ayahuasca, elected during the “Ayahuasca Seminar,” held this year in Rio Branco – Acre state: Jair Araújo Facundes, Cosmo Lima de Souza, Alex Polari de Alverga, Edson Lodi Campos Soares, Wilson Roberto Gonzaga da Costa, Luis Antonio Orlando Pereira.

The installation of the Task Force is of extreme importance to guarantee the constitutional right to free exercise of religion and of individual choice in the religious use of ayahuasca. But such a decision should be duly based on the widest range of information provided by professionals in the various areas of knowledge, by public agencies and by the common experiences collected in the diverse segments of civil society.

The Multidisciplinary Task Force with structure its plan of action and submit it to CONAD within 180 days, with the final goal of elaborating a document that articulates the principles and basis of the religious use of ayahuasca and ways to prevent its improper use.

Author: OBID
Source: OBID"

(Translated to English by Matthew Meyer)

posted by Bia Labate on Alto das Estrelas, at
http://alto-das-estrelas.blogspot.com/2006/06/news-about-first-meeting-of-conad.html
__________________________________________________

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Italian Santo Daime juridical case resume and comment

Sky — Mon, 05 Jun 2006 00:18:35 GMT

16th of May, 2006

Italian Santo Daime juridical case resume and comment

August 2004 – While coming back from Brazil I’ve been stopped with 27 liters of Santo Daime at Perugia Airport. The Santo Daime was sequestrated and a juridical case was opened after that the chemical analyses showed a DMT presence in the beverage.
The case was given to the anti-Mafia team in Perugia of the Guardia di Finanza (GdF), a special police branch specialized in crimes about commerce and economical matters (including drug traffic).
29th of September, 2004 – the GdF team arrived at Casa Regina della Pace, the Santo Daime community in Assisi, and frisked some daimista’s houses finding and sequestering some other few liters of Daime. In the following months other perquisitions are realized in Rome, Trieste, Ovada (Alessandria), Milan. In Rome and Ovada the GdF found others some samples of Daime (very little quantity).
February 2005 – a Brazilian girl, fardada no Santo Daime, arrived in Milan to stay for a long period, she wrote us an email saying she is carrying 2 liters of Daime from Brazil. Few days later the GdF arrived at her home, took the Daime and arrested her.
We contacted her lawyer in order to send him all the documents for the juridical recognition, but he didn’t know us and remain suspicious. While the girl is in prison, the judge in Milan made her know that if she confesses she is guilty, she will be condemned to 1 year and a half with “condizionale” (this means out of prison) and she can exit immediately and go back to Brazil (probably without the permission to re-enter in Italy). In front of this option (confess to be guilty in order to exit immediately from the prison) she accepted and exit after having passed 3-4 weeks in San Vittore prison in Milan.
15th of March, 2005 – I was preparing my trip to Mozambique of the day after (I had to start a 10 months mission for the Italian Ministry of Foreign Affairs). I was in Reggio Emilia, my natal city, when the GdF of Perugia arrived to arrest me with the motivation: “escape danger”. The next day other 21 daimistas were arrested between Assisi, Ovada, Trieste, and Turin, including the Brazilian girl just out from the prison (she exits in the morning and the police arrived in the evening of the same day to re-arrest her…).
The crimes contested were pretty heavy: criminal association, international drug traffic, etc. A huge quantity of recorded phone calls and emails were produced by the GdF for the judge, but there was nothing inside demonstrating any illicit traffic or gain. The only really bad evidences are about a psychologist from Rome that has been involved in our case because he had some liters of Daime at home and he phoned us some times in the last period permitting the police to intercept him. This psychologist is not fardado, in 2004 first he tried to contact the CEFLURIS in Brazil, presenting himself as an association working in the defense of new religious movement and asking for some Daime to be sent him in Italy. When one of CEFLURIS persons in charge gave him our contact in Assisi for further relationships, he wrote also to an independent Santo Daime church in Brazil and asked the same. During summer 2004 the independent church leader went in Rome and this psychologist took for the first time Daime. Then he started to receive some liters of Daime by mail. He is not fardado and he participated just to two works: the first in Rome with that daimista from Brazil and then he came once in Assisi with Pad. Alfredo (September 2004). In the phone calls recorded by the police, it comes out that he was phoning people saying he was a recognized Santo Daime exponent in Italy with an experience of 35-40 spiritual works and offering to take Daime with him for 100 euros.
Between the huge quantity of documents presented by the GdF to the judge in Reggio Emilia (where I was arrested) there are also some chemical analysis of the Daime showing a DMT presence of 15% (two months later we received all the documents produced by the GdF, including 3 different chemical analysis dated February 2005 – so before the arrest – showing for all the samples of Santo Daime taken to the Cefluris members a presence of max 0.064% of DMT, while the samples taken to the psychologist in Rome present the 15% of DMT, probably an error but however these analysis were the only ones showed by the GdF to the Judge in Reggio Emilia).
After about 7-10 days in prison, the judge gave the domestic arrests to all the arrested people.
4th of April, 2005 – we had the first hearing at the local Court of Perugia following our case re-examination request to the judge. We present a complete set of documents regarding religious, juridical (international), scientific aspects, about our activities and the destination of the contributions we were sending each year to IDA, including an official letter of WWF Brazil appositively written for the Italian consulate in Manaus (Amazonas). However the main argument of the Defense at this point is about the fact that the Santo Daime is not included in the list of the under-control substances for the Italian law, as confirmed by the ONU’s INCB letter.
The Court rejected our Defense arguments declaring that “the Santo Daime, being a mixture of two plants and not only one, is not a natural product but has to be considered like a laboratory preparation appositely containing DMT”. Following this hearing, 9 of the 22 arrested people (the ones that had personal property of the Daime sequestrated) had to remain at the domestic arrests, while however the other 13 were left free because there was no evidence of their involvement in the case.
Following this rejection, our Defense made an appeal at the Supreme Court of Cassazione in Rome.

24th of June, 2005 – my lawyer called me to inform that the Supreme Court accepted to hear our arguments with a hearing in Rome for the 6th of October 2005.
7th of October, 2005 – we received the result of the hearing of the previous day: victory – the Supreme Court accepted our appeal and our arguments, declaring that the public persecutor didn’t demonstrate anything enough to arrest us, and so that the arrest and the rejection of local court are both annulled.
The Supreme Court re-sent the case to a new Court in Perugia to re-analyze it again.
Then we had to wait the written motivation of the Supreme Court to understand for which reason we got this very good result.
15th of December, 2005 – my lawyer call me to inform that the same day he received the written motivation of the Supreme Court, the main points of the declaration concerned how it needs to be interpreted the Italian law on drugs regarding the specific case of a substance made from natural plants not under-control but that contains an alkaloid under-control:
1. the Supreme Court declared that the public persecutor didn’t show how Ayahuasca/Santo Daime is prepared;
2. if the substance is a laboratory product containing DMT, it needs to be forbidden;
3. if the substance is a preparation that comes from a “simple derivative process” of natural plants not under-control, it depends on the preparation effects respect of the effects of the consumption of both the two original plants. This can be measured by the alkaloids quantity in the substance in relationship with the presence in both the original plants, in particular:
4. if the substance presents a clear “surplus” of alkaloids respect to the original plants and effects are very potentiated respect to the ones induced by the consumption of both the original plants, in this case also the preparation needs to be under-control;
5. if the preparation presents a quantity of alkaloids (and so also the effects) comparable to the consumption of the original plants, in this case the preparation is not under-control.
After to have given the guide lines to interpret the drug law, the Supreme Court concluded that the public persecutor had not showed anything enough to arrest us, so annulled the arrests and re-sent the case to local Court of Perugia to re-analyze it.

13th of January, 2006 – Hearing at the new Court in Perugia. We present a new scientific report signed by an Italian chemist where he concludes saying that being the Santo Daime a “decoction” (as defined in the ONU’s INCB letter) of two plants, it is clearly a “simple derivative process” of natural plants and presents a quantity of alkaloids comparable to the original plants (however in this document there are no numerical data about the presence of alkaloids in the natural plants). The new Court of Perugia decided to conform itself to the Supreme Court opinion confirming the annulations of the arrests. The Court declared that we were arrested without any juridical reason. Furthermore the Court declared that in its opinion the Santo Daime seems to be not under-control.
This opinion was very positive for us. After this declarations the public persecutor was obliged (although he didn’t agree) to ask for the case dismissal.
4th of April, 2006 - After just a bit more than an year since the arrests of the Italian daimistas, and exactly the same day (one year later) of the first rejection in Perugia, the new Judge of the Court of Perugia concluded this chapter accepting the case dismissal request with the motivation that the public persecutor didn’t demonstrate anything enough to consider the Santo Daime forbidden for the Italian law, so there is no evidence of any crime for the arrested daimistas.
This is the crowning achievement of the important victory we had in the Supreme Court of Cassazione in Rome, in October.

(Please find soon the juridical documents of the Italian case in the “Ayahuasca – Santo Daime online Library” at http://www.santodaime.it/Library/libraryindex.htm)

Present situation
Now we have to see how the authorities will react when we will ask for the restitution of our Sacrament. Still we don’t know exactly if this important victory already determined the juridical recognition of the Santo Daime freedom in Italy, but for sure it made us much closer to this final objective.
In our help for the future we have also the scientific data of a dr. Callaway’s article published in the Journal of Psychoactive Drugs, vol. 37, n° 2 (June 2005): in this study he analyzes 37 plants of Rainha finding in the dry leaves a quantity of DMT until the 1.7% (average 0.75%), so between 10 and 20 times higher than the DMT concentration (0.064%) found in our Daime.
The next steps of our work for the juridical recognition in Italy of the Santo Daime ritual use freedom are:
1. to ask for the restitution of the Santo Daime sequestrated;
2. to produce a multidisciplinary document realized by a toxicologist of Sapienza University in Rome together with one of our lawyers in order to compare the Daime chemical analysis with the scientific results presented in dr. Callaway’s article at the light of the declaration of the Supreme Court;
3. to conclude the request presented in 2003 to register the CEFLURIS into the Italian “Religions official register” (that contains until now more ore less 20 religious organizations);
4. to create a Santo Daime Italian Association.

Observing the dates of our case history, it is very clear that everything was under the control of the Superior Plan. Faith and visualizing the juridical recognition of Santo Daime freedom as something already existing that nothing can avoid to be recognized, these are very good weapon to get the victory.

Viva a Liberdade do Santo Daime!

Walter

CEFLURIS Italia
www.santodaime.it

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Deep in the Amazon jungle, writer Kira Salak tests ayahuasca, a shamanistic medicinal ritual, and finds a terrifying—but enlightening—world within.

kalamat — Fri, 26 May 2006 21:55:03 GMT

Recebi por mail e repasso a todos uma reportagem da National geografic sobre Ayahuasca no Perú...

http://www.nationalgeographic.com/adventure/0603/features/peru.html

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photo page from the daimistas meeting with dalai lama

clancy — Thu, 18 May 2006 23:24:46 GMT

http://br.pg.photos.yahoo.com/ph/paulopucbio/album?.dir=/765bscd&.src=ph&.tok=ph6hq2EBaDWC2hKM

posted in Daime - 2 replies

message from padrinho alfredo in english regarding health conditions in mapia

clancy — Wed, 19 Apr 2006 19:34:14 GMT

Dear Irmandade,
I want to share an observation that I've been making during this last
period about the increase in the events that require health
assistance and that have brought concern to us both in Mapia as well
as in Ceu do Jurua community.

More specifically, we are concerned with the outbreak of malaria in
Mapia that since the end of last year have been spreading along all
the Igarape (stream) and have been hitting hard the people from the
Vila (Mapia). At this moment, there are 15 people diagnosed and under
treatment for Malaria in the Vila. To aggravate (the situation) for
some patients, the malaria has been manifesting for some time now. In
the beginning on 2006 we diagnosed more than 50 cases on different
locations of the Vila and the Igarape.

We have a total urgency to initiate this work. From here we are
working hard with the cleaning on brushes, weeds, grasses, and also
on drying out the water holes among other sanitary actions that we
are able to do it on our own during the community labor (multirao).

In the end of 2005, we did a general fumigation to reduce the
mosquitoes but we only had resources available for one application
when we actually needed three consecutive applications to reach the
effective extermination of the eggs and other points of contamination.

We were reunited to plan one especial application of the fumigation
smoke doing it the same way as it was done five years ago and that
protected us effectively against malaria for more than three years.
Most of the cases we had during that time were of people who arrived
in the Vila already with malaria.

Considering the Ceu do Mapia as the house of all the irmandade both
from Brazil as well from other countries, we need to eradicate the
Malaria so that Mapia can continue to be a place of joy and safety
(in regards to health) for the next encounters and peregrinations.

Daniel Lopez will be the coordinator for this operation and he will
work with six other people who will be involved in the fumigation and
sanitary cleaning during the next three months. The first month of
this project will have a high cost (around $15,000 Reais) for
material acquisition, maintenance of the existing fumigation
machines, purchase of poison, vegetable oil to burn the poison,
transport, food, and pay for those involved in the work.

I want to say to all that I have been very occupied with attending
the health needs as well as social needs for those involved in the
events that occurred in the last three months and that required
specialized treatments most of them in Rio Branco. Also, I have been
attending these diverse (heavy and strong) issues without any
guarantee of money to cover the costs.

I come to truthfully and positively count on the branches of our
church, the responsibilities of the afilhados (God-sons and
daughters) and the Padrinhos and Madrinhas so that everyone
understand and act on this campaign to improve the health and well
being of the brothers and sisters that resides in Ceu do Mapia and
Ceu do Jurua.

The help for this population is both humanitarian and social since
these situations leave our workers with fewer conditions to work as
they do while in full health. So, we count that beginning on the Holy
Week (Easter) we can start doing those works and begin generating
this collection.

We want to firm (in one word) the realization of a spiritual work in
each of the branch churches to benefit this movement of restoring the
health. Each group will chose the appropriate dates for the
realization of at least one spiritual work a month for the next three
months (minimum time for this first phase of the campaign to
eradicate Malaria). On our part, we will provide a bank account for
all the contributions and we will send a report about the progress of
the campaign.

I am speaking directly so that we can be united doing those
collection works and united in thought, firming a good health for all
irmandade, as well as preparing the Ceu do Mapia for the visits of
the brothers and sisters that are (as always) seeking the best for
the continuation of our Doctrine in all places of the world.

A big hug and that the divine blessing be with all.

Atenciosly,
Alfredo Gregorio de Melo
Secretario Geral do Instituto CEFLURIS

posted in Daime - 1 reply

Padrinho Paulo Roberto and Madrinha Nonata in Amsterdam

rini — Mon, 01 May 2006 17:58:25 GMT

Padrinho Paulo Roberto, Madrinha Nonata and commitiva
13 and 14 May 2006, Amsterdam

Dear Daimistas and others interested in Santo Daime rituals,

We like to announce a very special weekend of Spiritual Works with Padrinho Paulo Roberto,
Madrinha Nonata and commitiva with: Rejani, Doris, Lucio and Tiago? (guitar), Betche and Betche

The weekend of the 13 and 14 May there will be two dayworks in Theater Ribeau, Amsterdam.

Saturday 13 May at 11am in the morning we have a Mediumship Starwork with:
Oracao, Cura I, Cura II, hinario Madrinha Nonata, last 10 hymnes Paulo Roberto

Sunday 14 May at 11am we gonna dance in white farda the hinario of Madrinha Nonata
and the hinario of Padrinho Paulo Roberto from 100

NEEDS
The days before, on and after the ceremonies many things have to be done; preparing, cleaning, fiscalisation, food, etc... We need a lot of help to make it a wonderful weekend for all of us. So please bring food and drinks to share. And if you can help us with all the work that has to be done, please send an e-mail to: rini@santodaime.nl

TRAVEL AND STAY
We expect many people from abroad. So if you have a place to offer or if you need accommodation, please put your announcement on the European Santo Daime Forum: www.santodaime.nl/forum at /Viagar em irmandade/Travelling in the brotherhood
Suggested cover of accommodation cost is 10-15 euro's per person per night.

If you prefer a hotel: www.hotelsworld.nl/main.php or camping: www.karmabum.com/amster.htm

THE RITUAL SPACE Theater Ribeau, James Wattstraat 58c, Amsterdam, Holland.

BY CAR exit S113 to Watergraafsmeer, 4th crossroad left (Kamerlingh Onnesstraat), 3th street to the right, left to the James Wattstraat, from now on you can't mis the church and the people.

BY AIR Closest Airport is Amsterdam Schiphol Airport (1/2 hour)

PUBLIC TRANSPORT Closest Train and Subway/Metro station is Amsterdam Amstel (10 min. walk)

NEW PARTICIPANTS must receive an orientation beforehand, please contact: rini@santodaime.nl

PLEASE TAKE NOTE OF THESE ADVICES
- Come to the works wearing white or light coloured clothes, woman preferable dress or skirt.
- Don't eat heavy food four hours before the ritual.
- We advice sexual abstinence three days before and after the rituals to keep the energy of the body.
- Do not drink alcohol on the day of the ritual.
- When you use (medical prescribed) drugs, contact us before you come.

Z.O.Z.
ABOUT
Padrinho Paulo Roberto and Madrinha Nonata are the padrinho and madrinha of Ceu do Mar in Rio the Janeiro. Madrinha Nonata is a daughter of Padrinho Sebastião and sister of Padrinho Alfredo.

Paulo Roberto Silva e Souza received a degree in psychology from the University of Gamafilho in Rio. His training included psychoanalysis, bioenergetics, gestalt, as well as various psycho-spiritual healing
modalities.

At the age of twenty-five he worked as a psychologist for the Brazilian government in Amazonia. There he began what was to be a life long study of the psychological and spiritual effects plants of the rainforest have on communities of native people. Initiation into a religious order in which God, the Holy Spirit and nature were revered, enabled Paulo Roberto to study the sociological and familial structures of Amazonian communities that were not psychologically orientated but rather informed by direct communication with the Divine.

As a psychologist in Rio de Janeiro, he worked at the suicide prevention center of Pinel Hospital, with psychotic patients at the Pedro II Psychiatric Hospital; with psychotic patients at the Anna Freud Clinic,
and with psychopathic children at Santa Thereza Hospital.

At the same time he continued to develop his work integrating the science of the mind with theology that spoke to the spirit. In 1982 he became the head of a church in Rio de Janeiro, as he found that he could provide more profound assistance to more people in this way than in a clinic. In tackling the challenge of helping the masses of people who are poor, in great despair, turning toward crime and drugs, without the resources to find or pay for psychological help, he found the church to be a more immediate and available source of solace and enlightenment.

Since his first lecture at Harvard University 15 years ago, Paulo Roberto has been invited to universities and conferences around the world to share his knowledge of Christian-Spirituality. As well, he is one of the foremost English speaking authorities on the psycho-spiritual work of Amazonian communities. The demand for his teachings throughout North America has dramatically risen in the last few years as the globe shrinks and the thirst for spiritual guidance has increased.

Last hino's Padrinho Paulo Roberto
http://daime.org/comunidade/hinoteca/files/157..mp3
http://daime.org/comunidade/hinoteca/files/156.mp3
http://daime.org/comunidade/hinoteca/files/155.mp3

Text hinario Luz na Escuridao: www.ceudomar.org/hinos/padrinho/padrinho.doc

Last hino's Madrinha Nonata

http://daime.org/comunidade/hinoteca/files/11.%20Mad%20Nonata.mp3
www.daime.org/comunidade/hinoteca/files/10..mp3
www.daime.org/comunidade/hinoteca/files/9%20-.mp3

Text hinario Presenca Transparante do Beija-flor
www.ceudomar.org/hinos/madrinha/madrinha_nonata.doc

More MP3's of both hinario's: www.ceudemacunaima.org/mp3.htm and www.ceudomar.org

For latest news, please keep an eye on the European Santo Daime Forum: www.santodaime.nl/forum

more info and pre-registration: Rini Hartman, rini@santodaime.nl

posted in Daime - 0 replies

santo damie in Israel?

little lightening bolt — Thu, 27 Apr 2006 00:39:50 GMT

any one know much about the santo damie in israel?

posted in Daime - 2 replies

photos of mapia

clancy — Tue, 25 Apr 2006 23:11:37 GMT

http://www.flaviogago.org/inspirations/showPage?id=mapia-2003-06-home

posted in Daime - 0 replies

finados

clancy — Wed, 12 Apr 2006 03:32:35 GMT

do you do all the finados wherever you are? I am really looking forward to singing Maria Damiao. I love her hinario the most.
also, does anyone who reads this have a copy of padrinho corrente's hinario besides the one online at daime.org? (that one is missing some parts, and I would like to learn the whole thing)
happy easter!

posted in Daime - 3 replies

Daime in USA

anthonyanonymous — Sun, 15 Jan 2006 20:48:09 GMT

What are the options in the USA? Are there churches? How do you find them? I am drawn to this, but can't afford to go to Brasil...

posted in Daime - 2 replies

uk santo daime?

Sun, 02 Apr 2006 18:18:05 GMT

Anyone from the uk here? I am interested in santo daime wondered if there was anyone here who knew much about it........

posted in Daime - 1 reply

UmbaDaime (the synthesis of Umbanda and Santo Daime)

Ozai — Thu, 23 Mar 2006 23:59:22 GMT

Greetings,

How is Umbanda and Santo Daime related?

Im familiar with one Umbanda house, but not with Santo Daime.

posted in Daime - 4 replies

Hallelujah!

flamesboy — Tue, 21 Feb 2006 16:29:38 GMT

Court allows church's hallucinogenic tea
GINA HOLLAND
Associated Press

WASHINGTON - The Supreme Court ruled unanimously Tuesday that a small congregation in New Mexico may use hallucinogenic tea as part of a four-hour ritual intended to connect with God.

posted in Daime - 1 reply

[Daime] Calendario do Sr. Luiz Mendes e comitiva em SP

kalamat — Tue, 21 Feb 2006 17:33:55 GMT

Prezados Irmãos e Irmãs,

A Irmandade Daimista de São Paulo e entorno terá a grande
oportunidade de desfrutar de uma rica programação com A comitiva do
Mestre- Conselheiro Luiz Mendes do Nascimento.
Entre as diversas atividades, teremos o Lançamento de livro
sobre a vida de Raimundo Irineu Serra mais uma obra preciosa para
daimistas de diversas correntes. Trata-se uma belissima obra
literária - " No Brilho da Lua Branca",em estilo de cordel, relata a
vida do fundador da Doutrina do Santo Daime, Raimundo Irineu Serra.
O autor, Saturnino Brito tem 42 anos e é filho do Sr. Luiz Mendes
do Nascimento, líder do Centro Eclético Flor de Lótus Iluminado
(CEFLI )

Mestre Conselheiro Luiz Mendes e sua comitiva estarão recebendo a
irmandade para as seguintes atividades:

Dia 05/03 - 17:00 - Céu do Vale - Pindamonhangaba - " Novo
Horizonte " - Luiz Mendes do Nascimento e "Vós sois Baliza" -Germano
Guilherme.
Dia 11/03 - 17:00 - Reino do Sol -SP - Lançamento do livro " No
Brilho da Lua Branca" - autor fará uma breve exposição sobre livro,
intercalada com cantos.
Dia 11/03 - 19:00 - Reino do Sol -SP - Trabalho Hinário Pequenininho
e Primeira Lição
Dia 12/03 -16:00 - Céu da Mantiqueira - Camanducaia- Trabalho de
Cura - Os Chamados.
Dia 15/03 - 20:00 - Céu Sagrado - Sorocaba - Trabalho Concentração
Todos os trabalhos serão de Farda Azul.
Os cadernos estarão disponíveis para venda nas Igrejas, ou site
http://www.mestreirineu.org/) http://www.luizmendes.org/).

As gravações dos Hinários somente sob encomenda
O Centenário e Novo Horizonte - Mestre Conselheiro Luiz Mendes do
Nascimento
O Pequenininho - Saturnino Brito
Os Chamados
SoBre o Mestre Conselheiro Luiz Mendes do Nascimento

Mestre-Conselheiro Luiz Mendes do Nascimento nasceu no Estado do
Acre em 4 de janeiro de 1940, chegou a Doutrina do Santo Daime por
volta de 1962 acompanhando nosso Mestre Raimundo Irineu Serra até o
ano de 1971 onde se deu a sua passagem para o plano espiritual.

Durante sua convivência com o Mestre Irineu, foi aclamado por ele
como orador oficial, devido a sua grande capacidade espiritual de
fazer uso da palavra. É zelador do hinário "Vós sois Baliza" de
Germano Guilherme. Naquele tempo, quando se executava este hinário
eram cantados os seus hinos antes, pois eram ainda poucos. "O
Centenário" é o nome de seu primeiro hinário, já fechado, com 132
hinos. O segundo se chama "Novo Horizonte", atualmente com 32 hinos.

Após a passagem do Mestre para o plano espiritual, Padrinho Luiz
freqüentou os trabalhos durante dois anos na sede original, sob o
comando do sr. Leôncio Gomes da Silva - nomeado presidente pelo
próprio Mestre e, depois, contribuindo para a expansão da Doutrina,
foi um dos fundadores do CEFLURIS sob o comando do Padrinho
Sebastião Mota de Melo, do CICLU sob o comando do sr. Francisco
Fernando Filho (Tetéu), do CICLUJUR sob o comando dos srs. Tufi
Rachid e Ladislaw Nogueira, e de outros centros.

Atualmente vive na comunidade Fortaleza, comunidade fundada por ele
e que se localiza a 100kms de Rio Branco.

Fonte viva de informações sobre o nosso Mestre, é com grande prazer
que o Sr. Luiz Mendes recebe a todos os que o procuram pra
transmitir todos os casos e ensinamentos deixados pelo Mestre
Irineu .

Maiores Informações: drips@... -Adriana Dorgan - 11-
55728690
figura001@... -
Rodrigo
> Veja Saturnino Brito contando a vida de Mestre
> Irineu em versos em
> http://www.neip.info/f_daime_videos.htm

==================
www.santodaime.org

posted in Daime - 0 replies

U.S. Supreme Court Says Church Can Use Hallucinogen in Ritual

kalamat — Tue, 21 Feb 2006 17:18:29 GMT

-----Original Message-----
From: daime@yahoogroups.com [mailto:daime@yahoogroups.com]On Behalf Of John Grunwell
Sent: Tuesday, February 21, 2006 1:24 PM
Subject: [Daime] ayahuasca news...

U.S. Supreme Court Says Church Can Use Hallucinogen in Ritual

Feb. 21 (Bloomberg) -- The U.S. Supreme Court, saying law enforcement goals
in some cases must yield to religious rights, ruled that the Bush
administration can't block a New Mexico church from using a hallucinogenic
tea.

In a unanimous opinion written by Chief Justice John G. Roberts Jr., the
court today said the church, a 130-member branch of a Brazilian
denomination, is protected by the 1993 Religious Freedom Restoration Act.
The justices upheld a preliminary injunction barring federal prosecution of
church leaders.

The case put the Bush administration in the unusual position of opposing
religious groups, including the U.S. Conference of Catholic Bishops and the
National Association of Evangelicals, both of which backed the New Mexico
church. The government contended the tea, known as hoasca, is dangerous and
illegal.

The church, O Centro Espirita Beneficiente Uniao Do Vegetal, argued that its
members believe the ritualistic use of hoasca brings them closer to God. The
church's U.S. branch is led by Jeffrey Bronfman, a second cousin of Warner
Music Group Chairman Edgar Bronfman Jr.

The case is Gonzales v. O Centro Espirita Beneficiente Uniao Do Vegetal,
04-1084.

==================
www.santodaime.org

posted in Daime - 0 replies

Drogas e educaçao

kalamat — Tue, 14 Feb 2006 15:38:15 GMT

O Globo
Rio, 14 de fevereiro de 2006
http://oglobo.globo.com/jornal/Suplementos/Megazine/191836180.asp

Repeteco é dose

Ediane Merola

O consumo de drogas, como o álcool, pelos estudantes brasileiros está causando ressaca nas salas de aula de muitas escolas. Segundo levantamento da Secretaria Nacional Antidrogas (Senad) e do Centro Brasileiro de Informações sobre Drogas Psicotrópicas (Cebrid), 54,4 % dos jovens que usam ou já usaram drogas (ilícitas ou não) estão atrasados pelo menos um ano em relação à série considerada ideal. Entre os estudantes que não consomem drogas, este índice cai para 33,4%. De acordo com a pesquisa, divulgada recentemente e realizada em 2004 com 48.155 jovens, o álcool continua sendo a droga mais consumida entre os estudantes. Segundo especialistas, cerca de 65% dos alunos já consumiram bebida alcoólica e 50% deles iniciaram o uso entre 10 e 12 anos.

Os dados divulgados fazem parte do V Levantamento Nacional Sobre o Consumo de Drogas Psicotrópicas entre Estudantes do Ensino Fundamental e Médio da Rede Pública de Ensino, realizado em 27 capitais do país. Nos quatro estudos anteriores, apenas jovens de dez capitais foram entrevistados. Paulo Uchôa, secretário Nacional Antidrogas, diz que os números são um instrumento importante para a elaboração de políticas públicas:

— É crime vender bebida para menores, mas muitos têm acesso ao álcool em casa. A escola têm papel fundamental para identificar o problema e orientar o adolescente.

Mas identificar o problema nem sempre é fácil, pois muitos estudantes deixam de ir à escola por causa dos efeitos das drogas. Segundo a pesquisa, 53,6% dos entrevistados que usam ou já usaram drogas tinham faltado à escola pelo menos um dia no último mês. Alba Rodrigues Cruz, subsecretária de planejamento pedagógico da Secretaria Estadual de Educação, diz que as escolas da rede estadual fazem um trabalho de prevenção. Mas, segundo ela, o assunto ainda é tabu.

— Se é difícil tratar desse tema em casa, com a família, imagine numa unidade escolar. O uso de drogas é uma das causas da evasão, mas não temos esse dado quantificado separadamente. As drogas entram no item “outros”, que representa 41,59% do total das causas de evasão na rede — diz Alba, acrescentando que a secretaria desenvolve um projeto de prevenção em nove pólos no estado e repassa as ações educativas para as cerca de mil escolas estaduais.

Segundo Carlos Henrique M. Veloso, consultor em dependência química e professor da Escola Técnica de Saúde Herbert Daniel de Souza, da Fundação de Apoio à Escola Técnica, os estudantes em geral optam pelo álcool por causa do efeito relaxante que a bebida proporciona.

— Eles recorrem ao álcool para reduzir a ansiedade, mas o problema é que a bebida afeta o sistema nervoso central e, depois, causa dor de cabeça, indisposição. Ninguém agüenta ir à escola assim. E sabe como o jovem cura isso, volta a ficar relaxado? Bebendo mais. Vira um círculo vicioso — diz Carlos Henrique, acrescentando que muitos estudantes bebem para fugir de sua realidade social. — A pressão é grande, o jovem muitas vezes não tem perspectiva para o futuro. Na escola, por exemplo, nem sempre ele é estimulado. Em casa, muitos passam por problemas financeiros, o pai está desempregado. O álcool infelizmente entra como um paliativo nesse universo.

Segundo o Senad, o álcool é apenas uma das drogas lícitas usadas pelos estudantes. Das sete drogas preferidas pelos adolescentes, só uma é ilícita (maconha). Eles também fazem uso com freqüência de cigarro, solvente, energéticos, ansiolíticos e anfetaminas.

posted in Daime - 2 replies

Anti-Drug law in Itália

kalamat — Wed, 08 Feb 2006 14:49:01 GMT

07/02/2006 - 16h40m
Deputados italianos fumam maconha para protestar contra lei

EFE

ROMA - Para protestar contra a lei que equipara drogas leves e pesadas, com penas mais duras que as atuais, um grupo de seis deputados de centro-esquerda se reuniu na entrada da Câmara para fumar um cigarro de maconha. A lei ainda não foi aprovada, mas deverá ser.

Ela estabelece uma única categoria de substâncias entorpecentes, da maconha á heroína, passando por haxixe, cocaína e eccstasy.

Uma condenação pode levar a uma sentença de seis a 20 anos de deteção, além de multa de 260 mil euros. O portador de uma quantidade para consumo pessoal terá sentença menor e alternativa, como cancelamento do passaporte ou da carteira de motorista. O limite não será decidido pelos deputados, e sim pelo Ministério da Saúde.

posted in Daime - 0 replies

Friends of Santo Daime in Australia

santodaimeaustralia — Sun, 05 Feb 2006 22:35:55 GMT

Friends of Santo Daime in Australia - Home
http://www.santodaimeaustralia.org

posted in Daime - 0 replies

sites

clancy — Wed, 01 Feb 2006 00:07:18 GMT

here is a site on mestre irineu. it might be nice to come up with a list of all sites pertaining to sd, especially those in english. this one is in portuguese. i will work on this an put a list soon of the many sites i have collected

http://www.juramidam.jor.br/01_prologo.html

posted in Daime - 1 reply

intereview with madrinha cristina the midwife

clancy — Fri, 20 Jan 2006 19:27:54 GMT

its in portuguese, but its an interview with madriha cristina about how she used daime in helping women give childbirth
http://www.amigasdoparto.org.br/ce_obstetricia_04_06.asp

posted in Daime - 1 reply

Happy Hollyday

kalamat — Fri, 23 Dec 2005 17:18:08 GMT

Happy hollyday for you all
Nice Christmas party and have a good new year entrance.
See you all in the next gregorian calendar year, 2006.

In Lak´ech
AHO META KU OYASIM
Kin 28
Ka Ek
Lunar Star

posted in Daime - 0 replies

Solstice Daime festivals

kalamat — Tue, 13 Dec 2005 20:41:07 GMT

Greetings to all daimistas in all world.

Just in the beggining of our end year festival in our Santo Daime churches through out Irineu World, and we can fell the real changing fluids coming from the universal LIGHT, that changes our conciousness and our dayly life to a more pure love Ja'shua Lord.

It seems that our religion is getting the recognition that is being long questioned, doubted, and denied by the Goverment of various Countrys.

In Brasil the biggest broad cast channel in Brasil Rede Globo, just made a 10 minute documetary, in the station's sunday night weekly program called Fantastico... they presented our religion durring the middle year São João solstice festivals, in Céu do Mapiá, with a Padrinho Alfredo interview.
It was a nice mirror of our religion.

I've been in Argentina last month and in the beggining of december, and I'm verry glad to inform you all about the process of legalization that is now a real pathway in Buan Aire.

In the US the sister religion UDV is getting the Law recogniton.
Viva São Miguel the Blue angel that bares the scale, and the sword.

It realy seems that the Nova Jerusalém inside everyone is getting resurected.

Viva a Rainha da Floresta
Viva o Mestre Irineu Serra
Viva o Padrinho São Sebastião

In Lak´ech
AHO META KU OYASIM
Kin 28
Cha Ek- Ka Lamat
Yellow Lunar Star
Estrela Lunar Amarela

posted in Daime - 1 reply

daime in iceland?

heather — Tue, 08 Nov 2005 06:19:00 GMT

is there a daime church in iceland? i have been to church in hawaii and am moving to iceland at the end of the month.

mahalo for your time

love and light

posted in Daime - 2 replies

UDV e a SUPREMA corte AMERICANA

kalamat — Fri, 04 Nov 2005 18:12:07 GMT

Transcrevo na íntegra uma notíca recente do Jornal Agora São Paul e depois faço um pequeno comentário a respeito.

Notícia de 30 de novembro de 2005, págs. 4 e 5:

Uma decisão da Suprema Corte dos Estados Unidos pode definir o futuro das religiões brasileiras ligadas à ayahuasca. Duas doutrinas, o Santo Daime e a União do Vegetal (UDV), estão espalhadas hoje por 25 países em três continentes, quase sempre em situação clandestina.
Para os fiéis, a ayahuasca, um chá feito a partir de plantas amazônicas, é uma bebida sagrada, um canal de acesso direto à divindade e uma fonte de autoconhecimento. Não é o que pensa o governo dos EUA, que vê na ayahuasca “uma perigosa droga alucinógena”, nas palavras do secretário de Justiça norte-americano, Alberto Gonzales.
O governo dos EUA quer proibir a ayahuasca e levou a questão até a Suprema Corte, a mais alta instância jurídica do país. A partir de terça-feira, a Corte deve decidir se libera ou não o uso religioso da bebida na UDV, que reúne cerca de 150 pessoas no país.
“A decisão da Suprema Corte é muito importante, porque os Estados Unidos ditam as regras da política internacional de combate às drogas”, diz a antropóloga Bia Labate.
Segundo ela, a decisão norte-americana, contrária ou favorável, pode influenciar o comportamento dos governos dos demais países, já que a maioria ainda não tem qualquer regulamentação a respeito da ayahuasca.
Na maioria dos países, as religiões ayahuasqueiras vivem na clandestinidade. “Estamos presentes em diversos países, promovendo processos de legalização das igrejas, visitas e intercâmbios culturais e religiosos, sem, no entanto, termos nossas atividades regulamentadas”, diz Alex Polari, secretário de comunicação do Cefluris, principal grupo do Santo Daime no Brasil.
Na briga contra o governo americano, está o milionário Jeffrey Bronfman, representante da UDV nos EUA e membro da família que criou a empresa de bebidas Seagrams. A disputa começou em maio de 1999, quando policiais apreenderam 30 galões de ayahuasca na sede da UDV norte-americana. Um ano e meio depois, a igreja iniciou um processo contra o governo norte-americano pelo direito ao uso ritual da ayahuasca.
A Justiça deu ganho de causa à igreja em dezembro do ano passado. “Enquanto isso, os membros da UDV passaram cinco anos bebendo água nos rituais”, conta o assessor de imprensa da entidade, Almir Nahas. Em abril deste ano, a Corte norte-americana aceitou um pedido de Gonzales para rever a questão.
A disputa jurídica coloca em confronto a legislação antidrogas, que classifica a DMT (dimetiltriptamina), presente na ayahuasca, como substância ilegal, e a liberdade religiosa, garantida pela Constituição norte-americana.
Para Bia, que é fundadora do Neip (Núcleo de Estudos Interdisciplinares sobre Psicoativos), as políticas proibicionistas antientorpecentes são uma forma de ataque a minorias. “Em vez de atacar diretamente os grupos sociais indesejáveis, os grupos dominantes proíbem as substâncias que elas consomem _como os chineses com o ópio, a maconha com os mexicanos_ e liberam suas próprias substâncias, como o álcool e o tabaco.”

Temor é que vire droga de rua

A princípio, a disputa jurídica dos EUA parece bastante restrita, já que diz respeito a um grupo de apenas 150 pessoas. O governo norte-americano, contudo, alega que, se a Justiça autorizar o consumo religioso da ayahuasca, a bebida pode sair das igrejas e invadir as ruas. “Os danos [que a liberação da ayahuasca] causará aos esforços domésticos e internacionais para combater o tráfico de drogas (...) serão imediatos e irreparáveis. A experiência ensina que, uma vez que criada a cultura de uma nova droga, é muito difícil erradicá-la”, diz a representação da Secretaria de Justiça enviada à Suprema Corte. “O temor dos EUA é que, ao permitir o uso da ayahuasca para fins religiosos, abra a possibilidade da exportação da droga para fins comerciais”, afirma o ex-secretário nacional antidrogas do Brasil, Wálter Maierovitch. A tendência atual de busca por drogas naturais, segundo ele, fortalece essa possibilidade. Maierovitch afirma que é favorável à liberação da ayahuasca como ocorreu no Brasil, onde o uso religioso estava consolidado, mas recomenda cuidado aos outros países. “Cada país tem de analisar se a liberação em seu território servirá a interesses religiosos ou comerciais”, afirma. O assessor da UDV, Almir Nahas, diz que a exploração comercial da ayahuasca vai contra os princípios da entidade. “Tudo o que estamos fazendo é em nome da defesa da liberdade religiosa”, diz. Ele afirma que a disputa jurídica diz respeito apenas aos 150 membros da UDV nos EUA, e que não está preocupado com a eventual influência da decisão em outros países. “Não temos um projeto expansionista”, declara. A possibilidade de a ayahuasca virar uma droga de rua divide especialistas. O psiquiatra Dartiu Xavier da Silveira, da Unifesp, conta ter conhecido grupos europeus que já fazem uso da bebida como droga recreativa, mas acha “pouco provável” que a tendência tenha vida longa. “Fora do contexto religioso, a maioria das pessoas passa por experiências muito desagradáveis”, afirma. Já o seu colega Ronaldo Laranjeira despreza o argumento. “Cada droga tem um mesmo efeito farmacológico, qualquer que seja a situação em que é consumida”, ataca.
(Fausto Salvadori Filho)

Comentário

A notícia é bem razoável.
A declaração do Ronaldo Laranjeira é uma pérola: será que ele falou isto mesmo? Mesmo reconhecendo a hegemonia do medicina como ciência, a afirmação cairia como bastante anacrônica para grande parte de seus colegas médicos. Será que ele realmente acredita que o contexto de consumo não influencia nos efeitos experimentados?
Uma análise do caso da UDV nos EUA (ver por exemplo http://www.neip.info/downloads/Matthew%20UDV-USA%20case.pdf) mostra que o governo americano está explicitamente ideologizando a disputa em torno da aprovação do uso religioso da hoasca no seu território: o aval positivo combateria a sua posição de líder na "war on drugs". Há, portanto, uma total circularidade, onde é preciso combater para continuar sendo campeão nos combates... Neste sentido, os argumentos apresentados durante este longo e desgastante processo que envolvem milhões de dólares parecem irrelevantes, pois os pressupostos da disputa (aliás, irracionais) já foram dados de ante-mão.
Por outro lado, porque seria bom, nos termos da Secretaria de Justiça, erradicar a "cultura de uma droga"?
Diversos pesquisadores argumentam que os controles culturais -- informais, locais, de grupos grupos sociais determinados -- são muito mais eficazes no controle do consumo de substâncias psicoativas (e seus eventuais 'abusos') do que os controles legais, externos, de 'fora para dentro'.
O argumento de Wálter Maierovitch de que "o uso religioso pode abir caminho para o uso comercial" duplica a argumentação apresentada pelo governo dos EUA durante o processo, o qual tem insistentemente batido na tecla do "perigo de desvio para o uso não religioso". A defesa da UDV tem argumentado que o mesmo não ocorreu no caso do uso indígena do peiote pela Native American Church nos EUA.
Maierovitch, segundo o repóter, afirmou que o uso religioso da ayahuasca no Brasil já estava "consolidado", enquanto o mesmo não ocorreria no exterior. Esta visão implica numa leitura essencialista da cultura, e nega a própria realidade histórica destas religiões, que além de bastante recentes, são criativas e dinâmicas, e estão sim em pleno processo de expansão, quer intencional ou não (e, neste sentido, de 'consolidação').
Lembremos que a UDV foi criada em 1961; o uso da ayahuasca foi reconhecido oficialmente pelo governo brasileiro em 1986; a UDV começou suas atividades nos EUA por volta de 1988 e em 2005 está sendo aí questionada. Caso a mesma lógica tivese sido aplicada aqui no Brasil, por ocasião da expansão destas religiões para os grandes centros urbanos no final da década de 70 e início dos anos 80, a ayahuasca teria sido aqui proibida (como, aliás, tentaram fazer alguns), permaneceria sem a devida proteção de uma "cultura de consumo" e o seu uso clandestino provavelmente estaria causando muitos danos.
Além disto, quem já viajou ao exterior ou conviveu pessoalmente com estrangeiros membros da UDV e do Santo Daime (como é o meu caso) fica estarrecido com seu grau de dedicação e entusiasmo com estas religiões, que passa, na maioria das vezes, pela aprendizagem do português, viagens peridódicas ao Brasil, transformações significativas no estilo de vida e, no caso em questão, a resistência heróica de sobreviver cinco anos fazendo rituais com água no lugar da ayahuasca, conforme atesta Nahas.

Veja uma matéria do NY Times de hoje: http://www.nytimes.com/2005/11/02/national/02scotus.html

Abraços,

Bia Labate

http://alto-das-estrelas.blogspot.com

posted in Daime - 0 replies

UDV and the US- supreme Court

kalamat — Fri, 04 Nov 2005 17:40:07 GMT

http://ecognitiva.blogspot.com/2005/09/acompanhando-o-caso-da-udv-nos-eua.html
Sábado, Setembro 17, 2005
Acompanhando o caso da UDV nos EUA
Foram apresentadas as argumentações de cada posição para o julgamento do caso da legalização do uso ritual da ayahuasca pela suprema corte americana, no processo movido contra o governo pelo ramo norte-americano da União do Vegetal.

Duas entidades submeteram argumentações como 'amicus curiae' (uma modalidade de manifestação de apoio): a 'MAPS' e um grupo de experts em psicofarmacologia e políticas de drogas. Portanto temos 4 documentos reunindo as representações do governo e da udv:

Governo EUA

União do Vegetal

Grupo de psicofarmacologistas e experts em politicas para drogas, organizado por Robert Gable
Especialistas em práticas religiosas - Council on Spiritual Practices - MAPS

Vale à pena acompanhar o caso, que deverá ser analisado pelos juízes ainda em outubro.

postou Elias Ulrich às 1:47 AM

posted in Daime - 0 replies

To President Bush "WAR ON DRUGS" = "WAR ON RELIGION"

kalamat — Fri, 04 Nov 2005 17:37:45 GMT

http://ecognitiva.blogspot.com/2005/02/para-bush-santo-daime-ameaa-war-on.html
Sábado, Fevereiro 12, 2005
Para Bush, Santo Daime é ameaça à 'War on Drugs'
Deu no site da BBC que o governo Bush, através do recém empossado Secretário de Justiça Alberto Gonzales (foto), novamente interferiu no vitorioso processo de legalização do uso ritual da ayahuasca promovido pelo Centro Beneficente União do Vegetal nos Estados Unidos (repetindo tentativa frustrada em dezembro último).

A chamada da matéria diz:

'O governo americano considera o chá do Santo Daime "um alucinógeno que altera o funcionamento da mente e ameaça causar danos irreparáveis aos esforços internacionais de combate ao tráfico de narcóticos transnacional”.'
BBC - Brasil.com - "Chá do Santo Daime 'ameaça combate ao narcotráfico', diz governo Bush"
O discurso acima acompanha o recurso apresentado no último dia 10/02 à Suprema Corte pelo Secretário de Justiça, numa nova tentativa do governo Bush em impedir que a UDV retome o calendário de rituais em sua sede americana, conforme decisões favoráveis obtidas em todas as instâncias judiciais por onde o processo transitou.

Destaque para a cara-de-pau do governo Bush em caracterizar uma manifestação legítima (a cultura ayahuasqueira) como interferência numa política concebida em gabinetes (War on Drugs), a qual que nunca se mostrou capaz em atender às demandas para a qual foi criada, ao mesmo tempo em que espalha efeitos colaterais nocivos em escala global. Interessante também como a mídia em geral costuma se referir ao Santo Daime quando está reportando sobre a União do Vegetal.

A batalha judicial da UDV vem se desenrolando desde 2001, e é capitaneada por seu representante nos EUA, Jeffrey Bronfman, herdeiro da família que controla a Seagrams -- famosa indústria de bebidas. Diz a lenda que o milionário devotou seu quinhão à causa ayahuasqueira, o que não deixa de configurar uma relação pitoresca entre ações e reações históricas relativas a proibicionismos de diferentes épocas.

Enquanto isso, as ondas da rede já apontam as consequências que o processo da udv está causando em movimentos correlatos. Bush poderia estar certo no que diz respeito aos arranhões que a palavra forte dos ayahuasqueiros pode causar na retórica proibicionista.

postou Elias Ulrich às 6:38 PM

posted in Daime - 0 replies