The Feitio and the Daime
This section is dedicated to the process of making the Daime, called Feitio, together with many accounts regarding the drink. In this way these teachings has been transmitted through generations of feitores (Daime makers) and their respective communities. The feitio is considered by many a rite of passage, a profound graduation where one can finally witness the miracle that is the purification process that takes place in all stages of its making, in its natural environment, the forest, until becoming the Daime, presented firstly to us by Raimundo Irineu Serra.
 

 

The FeitioI knew the Daime by the hands of Mestre Irineu himself. It was still in the Custodio Freire’s location. It was there that I drank the Daime for the first time, only that I was already drinking this brew, but it was not Daime, it was vine. I knew it through the Caboclos; it was with them that I learnt how to make it. We would arrive from the rubber plantation and we would make it, at night (...) it would happen more during Saturdays, playing guitar, singing the calls of the “caboclos”..., it was good, it was our fun. There was some folks who suffered, alarmed, of the same way that happens here (...) But it was different. It was more like for having fun. The brew was the same and it was already a serious thing, only that we didn’t see it, because we did not understand. It was Mestre who showed it to us. It was him who taught us, who showed the light of the drink. There in Feijó we did the thing, but without a purpose (...) When I arrived at the Custodio location and saw all those people dancing, everything white, in that beauty, everything aligned, with farda... It was such a shine, a beauty! Then I understood it and I wanted to stay, because everything was indoctrinated (...) and it was Mestre who indoctrinated it for us, who showed the way for people, the truly truthful path.

Mr. Eduardo (one of the responsible people for the Feitio in the Ceu do Mapiá community) -- A História do Encontro do Mestre Irineu com a Ayahuasca: Mitos Fundadores da Religião do Santo Daime -- from Sandra Lucia Goulart.

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There is not a doctrine alike the one of Mestre. It is a true doctrine, the doctrine of the Virgin Mary. It was the Queen who gave the doctrine to him (...) of this way was also given the name Daime. She said to him that the name of the drink had to change. Uasca was the name that the Caboclos gave for the brew but that name wasn’t the right one. The true name was Dai-me (give me), that comes from the request of asking from God. As we say, “give me strength”, “give me light”.

Mrs. Cecília (the maternal aunt of Peregrina Gomes Serra, Mestre's Widow) -- A História do Encontro do Mestre Irineu com a Ayahuasca: Mitos Fundadores da Religião do Santo Daime -- from Sandra Lucia Goulart.

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In the same way, Mr. Bernaldo, when talking about the Santo Daime feitio, manifests this attitude of revitalization and revival of the happenings occurred with Irineu Serra in the occasion of his encounter with the Ayahuasca. Bernaldo, also a Céu do Mapiá inhabitant, natural of the Acre state, is another former rubber tapper, being in the doctrine since 1970.

"The Feitio is a serious thing; it is not to anyone. One has to have firmness; firmness to enter in the woods, to collect the Jagube (...) then we have the cleaning, the bateção (triturate the vine), the cooking. Everything is a single discipline. When the guy is beating the Jagube he is disciplining himself, getting rid of his impurity in the same measure that he is doing it to the Jagube. It is a great probation! In the Feitio, as well as in the work, we are proving ourselves until we reach the ideal state; in the point to receive that light, that force, as we say, for us to be transformed in the Daime itself. In the Daime itself! As Mestre was transformed. But before we go through the probations (...) just like Mestre had his. Mestre also went through a lot of probations. He saw many things when he underwent a diet and stayed alone in the jungle. Many good things; the forest beings, the divine beings, he knew everything. But he also saw many bad things. The dangers of the jungle were all those visions... everything wanting to test him, while he kept holding on, until the point in which he didn’t have to drink Daime anymore. At this point he knew all the woods’ mysteries, seeing everything, foreseeing things (...) because the force of the Daime had already entirely passed to him; it was already all in him. It was of this way that he knew the secrets of this drink. The Daime itself taught him. The same Daime! Because Mestre is the same Daime! (...) Well, we are here repeating the history. We are passing through our probations (...) because one has to go through it in order to know the mysteries of this drink, to receive, to reach the Daime's force and of this way history tells (...)".

A História do Encontro do Mestre Irineu com a Ayahuasca: Mitos Fundadores da Religião do Santo Daime -- from Sandra Lucia Goulart.

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“He went far away to bring it [the Daime] and it came from Peru. According to history this drink derived of the King Uascar, passing to the Inca King, from this one to a Peruvian caboclo named Pizango, from the caboclo to Antonio Costa and from Antonio Costa to him. However, till then it was a totally brute drink. Only the men had the right to drink it. He tried to specialize it and he dedicated himself to it. He underwent a diet... over there he stated to the drink itself, “If it is a drink that comes to give name to my Brazil I’ll take it to my Brazil, but if it is going to demoralize my Brazil I’ll leave it. He did not tire to relate it to us.”

(unknown) O Palácio de Juramidam -- from Clodomir Monteiro Da Silva.

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“...The designated people to collect the vine, by right, spend three days without having sexual relations with their spouses... even, to determine the perfection, sleeping in another room... and not eating fat food; eating little. In the day of the harvest they drink Daime at dawn, carrying a piece of cassava in the bag, cooked without salt, taking it to the jungle, drinking one more dose of Daime whether it is necessary. They go in a group of three or five. Over there they split and so many are going to collect Jagube and so many are going to collect the leaf... there they cut the Jagube, already chosen, also knowing how and where it is. They leave more or less a palm and a half of trunk. They cut thence upwards, cutting pieces of twenty centimeters of length that is to scrape and to triturate. That little piece of trunk left behind will have conditions to grow again. When the vine, of the parasite kind, is hooked to the foliage we have to put down the trees; to cut it down in order to seize the whole vine. They cut it in the woods and place in sacks, then, after everything is ready they carry it on their backs bringing to the road where the car is… in the afternoon they bring the vine and the leaves.

They clean it very well, scraping all the vines while drinking Daime and singing. We come to make the Daime; the same group. It is not everybody. It is the selected group. In the next Feitio it will be another group. The women can only take part in the cleaning of the leaves. They are not going to collect it in the woods, in the harvest, but in the cleaning of the leaves the women can take part.

"Can the women watch the Daime being made?"
"I never heard that they could and I think this is due to their period and if the old Irineu did not allowed, who was the oldest in the subject..."
"
Does it mean that the menstruation can take away the purity of the process?"
"He wouldn’t say it for no reason... people must know why".

... After they are clean, the leaves and the vine, is that it will be made. In the next day, at down, they start to triturate the vine, very well, with hammers, the leaves already chosen, putting the water to boil with a layer of leaf, one of vine, another of leaf, another of vine... three layers [each] that are placed in the fire with firewood in such a manner that the boiling density does not decay; that has a great influence. It is necessary to keep the exact degree of heat... of this way they keep singing hymns, a healthy environment, praising to God in anyway, only good things, having visions... everyone together... there are the ones who are outside, that are not making the Daime, working, drinking Daime, helping in the singing in order to achieve the ideal point. I always took part in it. Then, when it reaches the right point they take it and place to cool down in some pans...”

(unknown) O Palácio de Juramidam -- from Clodomir Monteiro Da Silva.

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“… Because it is the mind that has authority over the person. When having a clean mind the Daime accepts, that’s what it wants. When the Daime arrives, which is purity, and finds that crowded place, with the person entangled in everything… firstly the person is going to suffer, is going to get beaten in order to reach a point...”

(unknown) O Palácio de Juramidam -- from Clodomir Monteiro Da Silva.

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“... The Jagube is the element to give the force in order for the body to shake what is necessary to be awaken inside the organism; it is who brings the mission to go there, through the blood of anything and shake the numb systems; and the leaf is what seizes the opportunity of the vibration of the numb system to give the vision...Thence I tell that there is no such thing as male and female*...”

(unknown) O Palácio de Juramidam -- from Clodomir Monteiro Da Silva

*this is an allusion to many follower's accounts saying that the Jagube is the male part of the brew and the Leaf its female counterpart.

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“...It is Mestre Irineu, but focused on him, without going adrift, it is on him... But to keep talking about Mestre Irineu but doing harm to others is a waste of time (...) the falsehood is the greatest dragon that exists; a devouring beast... Who is tuned into the talk pay attention (...) he put me there inside where I am... It is because he knows; he knows me from the inside out. Because I tell you –- in the outside I am not a man (...) here, within, we have everything that we want, but it is necessary to be loyal and to comprehend that this is a divine thing and cannot fail; with lie anybody gets it right (laughter)...”

(unknown) O Palácio de Juramidam -- from Clodomir Monteiro Da Silva.

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The Jagube vine (Banisteriopsis caapi) grows coiled in the trees, ending up reaching up to 130 feet in length and a thickness of approximately 28 inches in its base. The leaf, which is called Queen (Psychotria viridis), is found in a bush of brilliant green coloration that, native in the forest, ends up reaching 10 feet of height. (...) The forest locations that present the larger concentration of vine are called reigns, and the most experienced feitores [Daime makers] manage to locate them through a characteristic sound (similar to a drum beat) emitted by the reign. Afterwards the vine is cut in pieces of approximately 9 inches of length and packed in sacks that sometimes weigh 110 lb.

Vera Fróes -- "Santo Daime, Cultura Amazônica -- História do Povo Juramidam".

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I just to like to exclaim so that the links of this productive chain stay always well connected -- EXTRACTION OF THE FOREST MATERIAL (Jagube, leaf, firewood) / TRANSPORTATION / MAKING OF THE DRINK / TRANSPORTATION / DRINK STORAGE / TRANSPORTATION / DRINK DISTRIBUTION -- because having transparency in this process we'll be giving a demonstration of effectiveness and perfection with ourselves.

To me, a center that runs smooth should be thoroughly informed of how arrives to its hands the drink that it is going to distribute, as well as it guarantees a syntony among the vibrations put in the drink during its making and the vibrations in the rites for its distribution, as well as viability of individual accompaniment to each one of our fellow neighbors who wants to open their hearts for the mystery of the Santo Daime (or if they want, by having affinity with the Center, to have refined their spiritual search).

Eduardo Bayer Neto -- email sent to the "União do Santo Daime" -- online community.

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Once Mestre Irineu told Cipriano that he would learn how to... That when he went to the jungle to find Jagube he would feel the Jagube, he would know where it was. Not only that, Mestre himself had places where he had never been, and he once sent Cipriano to get Jagube from there because it was a place full of Jagube, and yet Mestre had never been there. That is to say, there is this coexistence;  there is a relationship between the person who enters the jungle and the leaf, the Jagube, and the person feels, learns about the leaf, learns about the Jagube, and gets to know them.

Sergio Augusto de Albuquerque Gondim, 1994. Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.

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It is the moon, at least the new moon, her force is in the forest, renewing everything; her force is all in the forest. So, that's why the new moon was the period chosen for the making of the Daime [feitios], in the force of the New Moon.

Cipriano Carlos do Nascimento, 1993. Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.

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Interviewer: "Preferably on the new moon?"
Epitácio: "On the new moon! Now, you can do it before or after according to the need. If there is a necessity, you can do it at any time, but if there is no need, then only at the right time, right?"
Interviewer: "Only at the right time?"
Epitácio: "Only at the right time! Because if there is a need, God sees that, and if there isn’t, he sees that too, right?

Benedito Lima do Nascimento (Epitácio), August 1993. Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.

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Sergio Gondim: Mr. Valcírio, you have often been in the woods to get Jagube and leaves, right?
Valcírio: Yes, several times.
Sergio Gondim: When you go to the woods, when you went to the forest and you drank Daime and collected leaves and Jagube, what was it that you felt, what was it that you could see in the relationship between the work, the forest?
Valcírio: Well, that is a part that is beautiful, an important part. We go with joy, content, always with that purpose to achieve, to find the leaves, or even to look for the Jagube. We enter the woods with that joyful spirit, pleased, because he showed us that when we were looking for the material, we should go with a clean, healthy spirit, with good thoughts, good talk and healthy conversation, or talking little, or better still silent so as to be able to achieve, to be able to search and find the tree that we needed, even to extract the Jagube, to pick the leaves. We always had some good chats [in the woods], we didn't bring along people from outside the work, only those people from within the service. We sought never to bring back anything from the forest nor seek to offend even an insect. What was seen there, was left there.

Valcírio Genésio da Silva, 1994 -- interview sponsored by the Fundação de Cultura Garibaldi Brasil. Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.

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Pedro Matos: Mestre is the one who forgives, because he once said to me -- "Pedro, when I started drinking Daime, I drank a liter of Daime per night. I drank because I really liked it." He really handed it over [Daime] because he wanted me to acquire something, for me to know it.
So I would tell him when the day was right, you know? It was a day before... Let's say today is Wednesday, on another Wednesday, in 65, 64... It was actually in 1965, I'd already been drinking [Daime] for two years. So I went to his house, in the afternoon, and I asked him for Daime and he said, -- "Do you have Daime at home?" Before I answered I did, Padrinho said, -- "I will give you a good Daime". Then he went inside and brought one liter of Daime and said, -- "This one you can take, this Daime here I asked Loredo to make for me. This Daime here is special."
Jairo Carioca: Loredo was already making Daime at that time?
Pedro Matos: He was the one who Mestre asked to make Daime to heal, for relentless diseases.
Jairo Carioca: It was Loredo's Daime... Was he already living there?
Pedro Matos: Mestre lived in Alto Santo, but Loredo lived at Barro Vermelho. So then he gave me this Daime and I went home. When I got home, and my wife sewed back then, -- "Percília, I am going to drink my Daime". -- "Go ahead, because I am busy doing some things". And she went back to take care of her sewing and I went to take my Daime. Mestre Irineu had told me that he found it good if he was having visions to take a glass of Daime on top of the vision. This is when he would see much more, right? So then I was good, having a vision, seeing my life since my birth, where I went for small walks, the little routes I took as a child, the toys I played with when I was a boy, really everything. The Daime stirred it all up in here. Then I remembered and I thought, -- "Boy, I'll have some more right away, because Mestre said it's good to drink more Daime when we are having a strong vision, because that's when we really see beautiful things. So I went back and talked to her [Percília], and she was sewing with the Daime bottle right at her side.
Jairo Carioca: Did you live far at that time?
Pedro Matos: We lived right next to him, where Dona Mundira lives today. (...) So I went and told her, and she said -- "You want to drink Daime? Okay, it is up to you". I took the Daime and poured a glass almost full. Believe it or not, when I held the glass to my mouth, I could not swallow it, and I struggled to drink it all. When I finished drinking the Daime I became normal like I am right now. It suspended the whole vision, because the Daime is like that. When you are having a strong vision and you drink Daime on top of it, the vision is suspended. So, OK, stay calm. Oh, holy mother of God! I ruined my vision! I was feeling so good having my vision in the hammock, I thought, right? But when I restored my faith, that person picked up a guitar [it is not clear who], tuned that guitar by my side, hitting the strings from the lowest to the highest pitch and vice versa, and when they finished I opened my eyes and saw everything yellow, the vision had arrived. The vision descended on me, you know, overwhelming me. Then I found myself in a Saint John work, singing Germano's hymnbook. Germano was still alive, and he sang his hymnbook first, always on the days of Saint John. But it was more often on the day of Our Lady of Conception that Germano's hymnbook was sung first. But back then Mestre asked him to sing it on the day of Saint John, because he was seeing that it was going to be his last Saint John. Afterwards, Mestre told us that he gave him this pleasure because that Saint John was the last Germano would attend. That same year, he passed away.
Jairo Carioca: What year was it?
Pedro Matos: In 60... In 64, it was in 1964 that he passed away. The Saint John work... He passed away around October. It was around October of 1964 that he passed away. It was in July, yes, he only attended the Saint John work.

Interview with Mrs. Percília Matos da Silva and Pedro Matos -- collection of the Department of Historical and Cultural Heritage of Acre State. English review by Moonvine.

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