Mestre's Words,
sentences, passages and details of the Daime doctrine

Linha do Tucum's hymn:

According to the orientation of the master founder of
our Doctrine, Mr. Raimundo Irineu Serra, the hymn
Linha do Tucum must be sung just once (regular works).
He oriented in order for this hymn to not be repeated,
and when someone asked the reason for that, he said:

- Mr. Tucum isn't deaf; you can call him just once that he comes.


Silmara Camargo -
CRF - Centro da Rainha da Floresta / São Paulo


Countless Daime centers started to conduct
marriages and even “to baptize in the Daime” the ones
who were already baptized in the Catholic rite, or in other
Christian tradition rites, a thing that Mestre Irineu never did,
"for being unnecessary and disrespectful to the baptism that had already happened.”



…but there is one more teaching in the hymn, and this brings us to a ritualistic aspect of the Daime doctrine, of solid spiritual base: when in the world, Mestre Irineu never conducted marriages. He used to say that it was more adequate to marry, for who lives together, but he didn't conduct the ritual: “He would ‘tell’ to marry, but he didn’t do these things that belonged to the material realm… he helped, would do the party, he would do everything, but he didn’t directly conducted marriages; this was up to the priest and the judge. He would even hold the party in his house, but he himself wasn’t a matchmaker.

Digging deeper into the subject, with some of the more experienced, I came to know that Mestre Irineu explained that “everything that was done in the headquarters of the services was done 'in the astral', for the eternity"; therefore, when recognizing that not always the marriages would last - and there isn’t obligatorily a mistake in this case, if the destination is accomplished - he didn’t think appropriate to conduct the matrimonial ceremony during the course of a spiritual service.


Juramidam x Juramidã

According to Mrs. Percília Matos, his adoptive daughter and keeper of his hinário, Mestre Irineu wrote, from his own hands, Juramidam with termination in "m".

Marcos Camargo - CRF - Centro da Rainha da Floresta / São Paulo


The Miração:

It is said that Mestre once narrated a miração: - “you can tell, as long as it is to teach, and not only to gossip, as a gossiper…” (he would explain)

He was walking along a road, cleaning all the dirt, because the Virgin Mother, the Queen, was going to pass there. He was taking away the bushes, plucking the stubs and leaving the earth leveled, but if he looked back everything had grown again. All right! And he would go back, turning to clean, to see if he could go a little further, but if he looked back everything was full of thorns, again! Then the Queen appeared and he asked:

- Oh, my Mother, what's going on? I clean, clean, clean, and everything gets dirty again?
She answered:
- It is your brothers and sisters my son… it is your brothers and sisters. It is your brothers and sisters…
- And what should I do then?
- Only when everything is, thus, like this… She said, with a gesture, and She showed a field of crosses.



Other lineages can even do the good but here and there they 'punish' with evil. Here, there, the evil also penetrates, but not inside our lineage. This is what I have to say, because Mestre always said:

"Who wants to follow and to learn something inside this doctrine is with Daime, and there is no mixing with this, mixing with that, neither to enter in others lineages."

He was completely against incorporation because the Daime doesn’t send anybody to come and tell you, the Daime shows it by itself… And that’s why Mestre didn’t adopt, don’t you know? He never adopted this thing of channeling because inside the Daime’s lineage, if the brother or sister is ready, you drink the Daime and go search for your lineage, your segment. The brother or sister receives the message that is necessary. The entity even comes and tells, and with the brother or sister looking at the entity, or else the brother or sister hears it or has it by intuition. But conscious! The message! There is no need for a courier, don’t you know? He didn't adopt these things because he used to say that it has more lie than truth. That’s what he used to say:

"There is more lie than truth in these channeling lineages. Where lays one truth, exists a hundred lies."

Percília Matos da Silva -


With delicacy Mestre Irineu answered once, when someone suggested the adoption of other practices: " Look, don’t take me wrong, but here we do not embellish my house with garden flowers of others. No, it already has its own garden."

Daniel Acelino Serra -


The maraca while musical instrument:

A synonym for maraca would be just a rattle. However, the maraca used in the Daime rites has specific characteristics. They are generally metallic rattles made of an average size can, or small, usually those regular condensed milk, or mini cans, with little steel spheres (rolling spheres) and a wooden handle. However, there isn’t yet standardization and we can find maracas of coconut, of gourd, wooden and of the most random materials.

The standardization, as the ideal established by Irineu Serra, would be the maraca made of a can and to be possessed by every fardado, being it part of the farda (ritual vestment). This maraca must be played beating its top part on the palm of the hand, in a constant tempo.

This tempo would follow the music tempo. A piece of music in quaternary tempo, such as the march, would have as demarcation (f – f – f - F) where the last would be an upwards beat (Ruffle), instead of being in the palm of the hand. A waltz, in ternary tempo, would have as demarcation (F - F - f) and the mazurka, in binary tempo, would have as demarcation (f - f - f - F - F - F).

The tempo, if correctly followed by everyone, is going to produce the unisonant and cadenced sound, benefactor of the conscience expansion.

The standardization once idealized by Irineu Serra suffers over several aspects. The first aspect would be the great array of materials in the maraca production, which produces a differentiated sound. The second aspect would be the own way of each person to play it. There are people who play beating the maraca on the palm of the hand, however, the people who use the hinario (book of hymns) in one hand, in general, don't beat the maraca on the palm, because the hand is full. Thus the person has to beat the maraca up and down, a fact that by itself produces a differentiated sound.

Some people divert the beat of their maraca from the basic beat, producing turnings and differentiated chiming. There is a big problem and discussion concerning the beat of the maraca. It was observed, during the interviews, that the followers give big importance to it and make restrictions to the “volume” of other followers’ beat, as well as restrictions to these differentiated beats. For some occasions we had reports like:

"A great shaman for an interview regarding the maraca is Padrinho Eduardo, from Ceu de Maria (SP). He gets very upset when he listens to a ‘pasteurized’ maraca." (Jussara)

"In the Flor das Águas, church of Pedro Malheiros, in São Paulo, still when in Pedro’s garage, there were indigenous maracas, but they were little used. Actually, they weren't tuned maracas, adequate for the Daime's cult and I could even call them rattles." (Eduardo Bayer – e-mail’s interview)

"...there isn’t necessarily a correct way (of playing it). I believe that one can do the strong beat on his (her) own way as long as paying attention to not loose the tempo and jeopardize the rhythm, consequently the harmony of the work." (Alex Guedes dos Anjos)

"... a sister would say: pay attention to the height of the maraca! Let’s Work with the most elevated energies, above of the heart, never below." (Silvia)

"Also, when poorly played and interpreted in its forces, alone or together with a percussion that one couldn’t managed to play, there lays the end of the work and the general peia (hardship) kicks in and nobody else get along, in the hymn and in the harmony of the salão, turned into that tachycardia, accelerating and decreasing, and a maraca poorly played is very hard [painful]." (Timberê – interview by e-mail to the member of the Daime group in France)

“Statements such as:
- ‘must contain 132 spheres’ (in allusion to the total hymns of 'O Cruzeiro')
- ‘there are male and female maracas’
- ‘the maracas must sound in a specific note’; or
- ‘there is a ritual way to confection them’,
are superstitions of idolatrous purposes...”

"... Mestre Irineu didn’t let anything determined regarding the maracas, however he would encourage its standardization, reason which they must be the most similar possible, and what is really important is that all the maracas sound in unison in the course of spiritual danced service, acting powerfully in the followers psyche and facilitating the conscience expansion that favors the spiritual service." (Luiz Carlos Teixeira de Freitas in interview by e-mail, quoting his book, still in printing process)

“The maraca must be conveniently tuned. In thesis every fardado should have a maraca and must know how to play it adequately, within the rhythm demanded by the hymn. The command of the work can limit the number of maracas if this way they think is convenient." (Book of Ritual Norms, published by CEFLURIS)

We realize, then, that it is appreciated the maraca played with uniform sound. This way, having an inadequacy, it is up to the “work's command” to determine the convenient way to proceed, which can in some occasions end up in strong discussions. There is also a debate concerning the maraca tuning, however this aspect, as others, also does part of all the discussion concerning the maraca while musical instrument.

E-mail kindly sent by Florestan Neto - Céu da Fortaleza / Pauini - AM


Daimista X Uasqueiro (popular way of saying "ayahuasca drinker"):

– You remembered me a fact, seu Nica. Last year (1994) I was having a chat with Mrs. Peregrina -- Mestre’s widow -- and at some point I mentioned the fact that I was a daimista… then she interrupted me:

- I would prefer that you uses the term that Mestre used. He liked to say that he was a uasqueiro
– This… is this how he used to say seu Nica?
– Yes he did, and with much emphasis!
– Even after having named the drink as Daime?
– Yes, of Daime…
– Uasqueiro?
– Uasqueiro, that’s him. He didn’t deny, thus, the roots, isn’t that right?
– This caught my attention seu Nica… this comment made by Mrs. Peregrina really did caught my attention!
– I sincerely can point it as a remark to remain for history. These are his words. Let’s put it this way, they are his words: we are, we were and we still continue to be uasqueiros.



Not for other reasons that the Daime services have Guardians of terreiro, door or salão, men and women prepared in advance and kept attentive in the passing of the whole service, ready to help who needs, to contain excesses, to give support to the ones who fall or to assist who needs solace in face of his (her) own misery and pain.

A distraction, minimum as it can be, and a brother or sister can get hurt or hurt others, as well as to compromise in some measure the collective!

A guardian of terreiro or of door doesn't examine with attention just who, in the physical matter, enters the space, and the way he (she) comes in. So important as that is to learn to identify who arrives in the invisible, attracted to whereby there occurs or habituated to accompany who there works, as well as with what happens to whom there disintegrates in order to get better reintegrated, by action and grace of the Holy ghost.

Luiz Carlos Teixeira de Freitas


The Candle:

…because of this there isn’t incense in each corner or a candle in each corner: candle is about the table, in front of the cross:

– And if people wants to place a candle here, other candle there, can it be?
– No, this has no foundation; to don't encourage much, do the normal, only in the cross. Because there are people who wants too many things, then already comes someone who doesn’t have work experience and “pays the bill”! Candle is to be really in the cross…

Daniel Acelino Serra -


The Discipline:

"In that time, with Mestre present in the matter, the discipline was so strong that people had to be united; had to get united to one another or then tell why the reason for a problem, to make peace. If one had a bad face to the other in the morning, by afternoon they would make peace, don’t you know? As they knew that they would drink Daime at night and the Daime was going to 'kick in'… then Mestre asked to the Queen of the Forest, a superior being, to place away this discipline because he wanted to teach but he wanted to teach with love, with love, for the people to understand, don’t you know? Without being necessary so much discipline. With that he removed the discipline and, perhaps, if still remained this discipline, wouldn’t have so much disunion as there is today. But he is the one who knows; he is the one who knows why he did that, isn’t it?"

Percília Matos da Silva -


Rows of the bailado:

Mestre Irineu separated men and women in the salão Since the early times, except in the service table, disposing, as we saw, men and women and girls and boys face to face but distant. Then we must ask: besides the determination of having a separation between genders, what is the criterion to define "girls" and "boys"?

"In Mestre’s time it was to arrange the salão, don’t you know? Men and boys, as well as women and girls, have different mentality, isn’t it? Then, young men, up to 18, and girls, while they compose like girls, stay in the single lines. After, they go to the men or women rows."

And there was some sort of "spiritual reason" to establish the boundaries of what can be considered a "girl"? perhaps associated to the virginity?

"No, it was to arrange the salão, to do order and to arrange the people", says Percilia Matos da Silva.

Similar explanation to this I found with rigorously everyone of the elders with whom I could chat in Rio Branco, Acre, where weighs the delicacy of the subject and the lack of discussing it with a man, especially “foreign” (from outside Acre’s circle). Many of whom go to the spiritual services with ornaments, light make-up or nails painted with discretion, as it is normal, beautiful and healthy, “like a promised bride adorned with her ornaments".

It is determined -- across Brazil, however, that the girl’s lines are "of the virgins". Well... and how to know if a certain girl is "still a virgin"? To what they answer: “it remains up to the conscience of each one.” “It is a spiritual matter…,” they summarize. But why the virginity issue, if does truly spiritual, determine only the human beings of the female gender? Nobody answers, because it regards the narrow morale habits and nothing more.

And, thus, it is taken care the things that less interests, placing aside what really matters!



It must be said that can be, and there is, channeling with the preservation of the conscience, like Mestre Irineu taught, but the firm adoption of the will sovereignty principle requires the interdiction of the conscience loss practices, usually found in the candomblé and umbanda, that step-by-step were established in the Daime centers all over Brazil.

Moreover, however can occur strong corporal tremors in more intense spiritual services, like it eventually happens, and also tells a hymn -- “the one who deserve is going to see his (her) body tremble” --, Mestre Irineu always taught that, when in touch with disincarnated, or enchanted, to make no gestures, automatisms, 'tics', non usual corporal postures or grimaces -- “mungangos”, as they say in Acre.


Antônio Gomes' hinário:

By the way, an episode that mark in definitive the permanent attitude of Mestre Irineu to never force or to induce anybody to anything (if it wasn’t already enough the fact that in the more of ten thousand words of his hinário, the verb “to order”, in the first person, happens only once, when in the hymn “The Teacher” he affirms that “Everyone gives orders in their house / I also give orders in mine / Everybody ends up without learning / I end up with My Queen”), is the happening regarding the hinário of Antonio Gomes.

I was taught that a certain hymn of Antonio Gomes was only to be sung in healing services. However, when I knew that the healing services conducted by Mestre Irineu were in pious silence, the reason why what I had been taught should not proceed, I sought to know more about it with Mrs. Adália de Castro Grangeiro, daughter of Antonio Gomes and the caretaker of his hinário.

She calmly told me that after the passing of his father, Mestre Irineu asked to place again his fifth hymn in the danced services, as Antonio Gomes, in life, left it out of the hinário services for his own reasons, though according to her, "he had never declared that it was not to be sung..."

– And did you place it back?
– Yeah, I even tried, but people were not used, they didn’t feel like rehearsing and I wasn’t born to give orders…
– You’re telling me that Mestre asked and nobody did?! And that this hymn is until today out of the danced services just because they didn’t attend his request?
– Yes…
– And what about Mestre? Didn’t he ask again?
– Ah! He never spoke the same thing twice, unless the brother or sister didn’t understand and asked for an explanation. When he spoke, who paid attention and wanted to obey, obeyed…


The Feitor:

They tell that once was installed a dispute among the feitores (Daime makers) congregated around Mestre Irineu: who did the “best Daime”, in the sense of the most well made Daime according with the procedures taught by Mestre Irineu (total sexual abstinence for three days before the harvest of the material -- the vine, leaves and balsam wood, always under the new moon cycle -- and, during the whole period of the making service, absolute abolition of thoughts or inappropriate feelings to the virtues, variable from seven to ten days, with integral dedication to the making task until the moment where the Daime, already made, be resting in glass bottles, never plastic ones).

Mestre Irineu summoned his feitores and declared that on a given day there would be a spiritual service dedicated to this “merit conference for ranks attribution”. Everyone should bring a bottle of Daime and the bottles should be placed in a table at the center of the service, and in the bottle with the “best Daime” the ones present would see a rose. Francisco Grangeiro, Manoel Cipriano, Raimundo “Loredo” Ferreira, Sebastião Mota de Melo and other Daime makers brought the bottles and, in a certain point of the service, they all saw a rose sprout in the bottle of Daime made by seu Loredo.


The official works:

I regularly visited Mestre off the works. When I developed love for him, I would go there carrying a little bag. I would bring lunch and I would lunch with him. Mestre Irineu wouldn't say a word at the table. I did not have the opportunity to see him bailando [in the works], but I saw him dancing. Saint Peter was a dancing party. His birthday also had a dancing party. One day I said to him,

“Mestre, I have so much to do... Are we obligated to come to all the works?”
“Not at all. I demand of the officers to come in the official works,” he said.
“And which are the official works?”
“The official works are the ones of the Sacred Family: Saint Joseph; Saint John - who was Jesus’ cousin; Our lady of the Immaculate Conception; the date of birth of Jesus Christ; King’s Day; Holy week; Deads Day; And the president's birthday – Mr. Leôncio.
“You mentioned all the official works but you didn’t talk about your birthday…”
“Of this day I do not know about anything. I get very humble...”

In that point came to me the comprehension that his birthday was not organized by him. It was done by his disciples. Close to Mestre’s passage he received a hymn warning. I was there [in Alto Santo] when he had his first crisis. In this time I was weak, afraid of the Daime like no one. And Mestre said to me,

"In the point that you are in, many run. Decrease your Daime [dose] in order to not run. Your Daime should be just a little, only for closing the body. And do not worry, because who goes slowly also arrives."

After this came the hymn that says, "They ordered me to come back / I am firm am going to work." He was happy. Soon after came the “I Stepped on The cold Earth.” He summoned a meeting and clarified:

“This hymn is not only for me. It is to everybody. Everybody that was born has to die. This way he conformed the people.

Wilson Carneiro de Souza - "Padrinho Wilson"


Mestre's hand:

People tell a story that Mr. Jacude went before Mestre Irineu and asked of this way:

“Mestre, I want to drink a Daime given by your hand”
Then Mestre said to Mr. Jacude,
“Go to Mr. Wilson Carneiro’s point and tell that I asked him to give you a Daime”
Mr. Jacude insisted,
“But Mestre, I want a Daime given by your hand”
Which Mestre answered,
“Then you go to Wilson Carneiro and take the Daime there”

Mr. Jacude walked away kind of sad because he wanted to receive the Daime from Mestre’s hand. But he went to the house of Padrinho Wilson and said that he asked Mestre for a Daime and that Mestre told for him (Wilson Carneiro) to serve it. Padrinho Wilson was serving the Daime to Mr. Jacude, and when Mr. Jacude was about to hold the Daime (glass), he saw, instead of Padrinho Wilson’s hand, Mestre’s hand, black. Detail, Padrinho Wilson was white. Padrinho Wilson was a natural healer, a pleasure to be on his side in a healing work.

Marco Imperial


The astral:

"It happens, my brother, that even inside the spirituality exists a positive part and a negative one. It has the superior astral and has also the inferior, isn’t that so? So, if the person drink the Daime, gets into concentration and starts his (her) work and soon dives in the superior astral, all that they see is correct, isn’t it? But if the person does not enter the superior astral, stays in the inferior and only in the ‘babble’, nothing turns out right. It cannot come out right, don’t you know?"

Percilia Matos da Silva



Whichever the way, it should be chosen and not to be coerced or seduced to no one, reason which there should not be proselytism, and Mestre Irineu taught to "do not invite anyone to take daime".

João Rodrigues Facundes

“He respected it so much, so much, so much, that once a person lived in his house, which I don’t even know for how many years… But really, for many years… Who were even a leprous… And we called him 'Mouco' and his name was Luiz. He lived with Padrinho [Irineu], eating in his home and living of the Padrinho’s favors. Only that he was already sleeping in a barn when I came to know him -- the place to store the corn, the rice, the cassava… This 'Mouco' lived with him for all these years, seeing him drinking the Daime, giving Daime to many people and this 'Mouco' never asked to drink Daime and Mestre also never offered, never obliged, never called him out. After some time this 'Mouco' left, I think being hospitalized and he died, but to see how much he respected it. The most sublime thing that Mestre had was the Daime, and he never offered”.

Saturnino Brito do Nascimento –


Daniel Acelino Serra, who didn’t even know about the Daime, accounts that a few days after arriving in Rio Branco, coming from Maranhão, he saw many people entering the house: “They were all getting seated in stubs and benches and soon after my uncle [Mestre] came with a bottle and started to pour a drink to everybody. I remained just looking… Dying of curiosity… Until a moment in which he stared at me, in silence, for a while. Since I didn’t say anything he turned around and continued to pour that drink to the others. Then everybody started to quiet down and I stayed in my corner without understanding a thing during the very long period of silence that they underwent. In the next day I asked him what it was”, which he answered,

“It is Daime”
“Daime!? What is it??? And why didn’t you give me some?
“Because you didn’t ask. You saw me giving it to everybody but you didn’t ask, and I shouldn’t offer…”


The head of the table:

“Sometimes Mestre would stay at home, leaving the work in the hands of his assistants; the table folks, because at that time the system was alike the one of a barrack and it had to start on time. Mrs. Percília always arrived on time and she had his authorization to begin the works. I, like the General Commander of the salon (attribution given by Mestre), would bid the members with the maracá. When Mestre was present he rarely stayed at the table, many times staying at the Daime’s room or in a chair in the right wing of the salon. The chair at the table would remain empty. When we less expected, he would sat down at the head of the table.”

Daniel Arcelino Serra, narrating Mestre’s last years of leadership in the Daime doctrine.



“After the second day it was no longer necessary to drink the Daime, and from that point and beyond he entered into an ‘at work’ state, perfecting himself in such a way that everything was spirit. The forest also became a spiritual thing, of a so great dimension that the trees laughed at him; the wind blew on the trees branches, which created limbs, wanting to grab him. The stains in the trees were like mouths laughing, talking, chatting, being it developed to such a point that he feared. It was giving a certain fear in him. Then -- as he walked with a hunting rifle -- in that emotional state he would fire a shot, and in the blast he would receive an encouragement and a comfort, what carries us to believe that this was the reason that made him to introduce, in fact with much emphasis, the fireworks during the work.”



Sebastião Jacoud tells that those old followers of His (of Jesus Christ) -- some apostles and some of other categories (...) -- are thereabout incarnated in simple people, without importance in the national scenery, political or artistic, coming to attend his call, and here they are helping to carry on this Doctrine.

The oral tradition says that Mestre Irineu, sat down in his rocking chair, from the porch of his house -- in the today Vila Irineu Serra -- looking the people pass by on the streets, would say,

“Many of those that are walking by us lived in the time of Christ and they don’t even know it...”

Juarez Duarte Bomfim,
in his book "O Jardim das Belas Flores”


About Mestre and the money

There is a passage of Mestre that well portrays how he regarded money.

Mestre was gathered with his brothers and sisters when Mr. Wilson Carneiro arrived. They were talking along with other fellows when at certain point Mr. Wilson says to Mestre: “Mestre, I brought you some help. You, that help everyone, must need some money.” After saying that, he pulled a high money bill and reached it over to Mestre, which, with an expression of dislike, asked Mr. Wilson to put the money in the pocket of his shirt with his own hands.

A few minutes later one of Mestre’s neighbors arrived among them saying that his family was sick and hungry. He came to ask Mestre for some help while he couldn’t find a job. Mestre asked Mrs. Peregrina to gather rice, beans, corn, manioc flower, tobacco, sugar, coffee and other goods to deliver it all to the man who was asking for help. The man, thankful, kneeled down before Mestre and vowed to never forget him. When the time came to bid farewell, Mestre asked the man to put two fingers in his pocket. For everyone’s surprise, and of the afflicted man, Mestre asked him to pick the money in the pocket that a few moments before Mr. Wilson had placed.

The beggar told Mestre that he didn’t need the money, as he had already gotten a lot of food for more than a week. Mestre replied: “Go ahead, good man, take the money, because it will do more good to you than to me”. After these words, the man walked away.

The lesson given by Mestre to his disciples was this one; of the money. For this reason the argument of a few isn’t justified: “we have to support the church, the expenses, etc., etc., etc.”

According to the elders, Mestre never accepted financial help from politicians, authorities or healthy people to carry on with his mission and even less supporting his community. Mestre worked hard, with his sweat, but they tell that the rice, the corn and the beans lasted year after year to all 42 families that were gathered on his side. He never had to resort to those practices.

Marco Grace Imperial


Mestre Irineu and Buddha

One day Mestre Irineu asked me if I knew something or at some point read a book with the word of Buddha.
“No, Mestre, not yet” (Replied Mr. João Facundes)
And Mestre said:
“Look for a book and read it”
Then, one day I was chatting with a lady that lived here and she said that Mestre had lent her the gospel of Buddha. Then I said:
“Wow, Mrs. Palmira! (she was Mrs. Palmira Xavier da Rocha) I said, lend it to me!”
So she did and I read it twice. When Mestre Irineu asked if I had like the reading, I said:
“I liked it, Mestre. A lot"
“What did you think of it?” (Mestre asked)
And I answered:
“Mestre, I didn’t see any difference in between him and you”
“No?!” (Said Mestre Irineu)
“No, sir, the only difference is that he was pagan.”

Back then this is how they were called, right? And Christ was baptized. Then, this is the only difference. But the teachings are the same for me. Because one of the signals, and this I even said in his presence (Mestre), was when I read one of the sayings of Buddha upon being asked by a disciple:

“Buddha, you always talk about taking a trip. Are you coming back?”
He (Buddha) said:
“I'll be back! In another land and upon a different name.”

how many years passed since then? More than four hundred years. It then comes Christ with the same teachings. Then, after that Christ, Mestre Irineu. He came around the year 1892; A man with the same teachings. And for me is the same person (laughs) " [interview, May / 2007, Rio Branco - AC]


The talk of Mestre

For me, the talk of Mestre that struck me the most was the following: I was 23 years old. I married at 22 and I entered the mission at 23. Then, one day Mestre was talking with a group -- his living room was full of people -- and he said that he only felt pleasure working with people over 40 years of age. He also gave Daime to the young and such, as it was an obligation to give, sometimes even out of consideration for the parents and this and that, but with true satisfaction only with people over 40 years of age. At this point I was sitting on the edge of the bench and his remark made me sad, isn't that right? And he turned to me and said,

"Luiz? Did it make you sad?"
"Yes, godfather. I have to confess that it made me sad because of what you are saying, making this statement. Now that I am 23, it will take too long to reach 40, which is the age that you enjoy working with people."

And he said,
"No, Luiz... Don't be sad. Happy are the young like you, and others, who have had or are having the blessing of finding a path of light like this. You are happy too."
Well, then I got full of myself and it pleased me, right?
"But let's work, Luiz, because if you work you will get there."

Today I got there. I even surpassed it by eight years. I am already 48, although not yet being the man of his dreams. Because I am sure that I am still not the man of Mestre Irineu's dream.

Luiz Mendes talking about Mestre with Alex Polari, in an interview, in 1998.


Fine Studies

As stated in his hymn [Mestre Irineu], we have fine studies and one must know. What he desired most for us was that we become aware of ourselves, to look at ourselves. It was where he focused more. His greatest teaching was for us to look at ourselves, over and over again, because in doing so the rest would come through; every bit of it. That while we are looking for Jesus in the parishes, within the crowds... He's really into all these places... But it is much better if we look within us, because we'll find more easily. If we turn to ourselves we will meet with him more easily than in a temple or even inside the forest.

Account of João Rodrigues Facundes -


Mestre's Water

In 1928, Mestre Irineu met Francisca, who was born in Ceará, twenty years older than him and who he took as his partner -- he was thirty eight and she was fifty eight. After discharging from the police, Irineu, along with Mrs. Francisca, sought a place to live in the vicinity of Rio Branco. The region where they ended up living was part of the Rubber Plantation Empresa, and at the time there were still many rubber collection placements, despite the low through which passed the rubber market. These collection placements were little assisted by the government and lacked any improvement. Irineu, when he arrived at his new place of residence, used the knowledge he acquired in his wanderings through the forests of Acre to help local people to get rid of an evil so far unexplained. Daniel Serra remembers a story his uncle told him about this period.

It was the time when Mestre went to live again in an old rubber collection placement. There, in this placement, everybody who arrived was dying. When four or five people died, he decided: "I want to live there, in that place. I want to take care of that place." And there he went. It was the time when he lived with Mrs. Francisca. When he dropped his luggage, he said to her: "Look, don't drink the water. Wait until we see what's there."

And he went looking for the water spring. When he got there, he found a plant called "capança" [Patrisia acuminata; Ryania acuminata] leaning on the water. The local people drank the water poisoned by the capança. It has a very strong poison, like the "assacu" [Hura crepitans] and other violent poisons that you find over there. After a week or two, people died. And he took the capança from inside the spring and no one else died in that place. The year that he lived there, they all lived in good health. [Daniel Serra]

Paulo Moreira and Edward MacRae -- from the book "Eu Venho de Longe" -- p. 117 and 118.


The Doctrine's Cross

In the beginning he [Mestre Irineu] made a cross. It was just a one-beamed cross. But then, when he started to receive the hymns and everything, he says that he received the message to put two beams in the cross. This happened in Vila Ivonete, in the early days. When he received the instruction, grandpa Antônio Gomes did not even lived here (before 1939). It is said that in a given time (...) he received the message to put two beams in the cross. It was then that he saw the book "Cruz de Caravaca*", which the cross has two beams. That's when he thought that it was right how he received (Paulo Serra, adopted son of Mestre).

*Book "Cruz de Caravaca, Tesouro de Orações", which he came to know through the Esoteric Circle, possibly still in the time of the CRF, founded by the Costa brothers and through him in the late 20s.

Paulo Moreira and Edward MacRae -- from the book "Eu Venho de Longe" -- p. 181.


The Dose of the Concentration

We walked nine to thirteen miles through these roads to go take Daime. The whole family. We would take only one dose in the concentrations and then come back. After several hours, everyone was still having visions. Then, Mestre allowed me to hold some works at home and make Daime.

Padrinho Sebastião --

Important note: back then the doses were a full glass, type 'americano', which, depending if you fill the glass to the rim or to the top line corresponds to 5.4 to 4.7 US ounces or 160 to 140ml respectfully. If I recall correctly, in some cases the elder's mentions doses filled to the rim. Mestre's Daime was also from the first batch (first degree) only. It was just before his passage that Mestre Irineu instructed the command to serve a half glass only, since he would be no longer present to work and be responsible for the brew. According to the account of Mrs. Percília, "He reduced the Daime dose in a Concentration work, right before the day he left, was on June 30, 1971, and on July 6 he was gone for good". This recommendation is carried out till this day at Alto Santo [Rodrigo Borges Conti Tavares].


Mestre's Daime

He [Mestre Irineu] said that to me, and I saw him say this for many people, he warned, he said, "Mr. Pedro, our Daime, my Daime, has permission given by the Queen, the Sovereign Virgin Mother, and not by any man on earth, and these people who do from the top of their heads they mix all kinds of risky things until they drive people crazy". As has already happened, right?

Pedro Matos, husband of Mrs. Percília Matos.


Mestre, Ayahuasca and the First Religious Organization of Acre State

It is important to note that there was no organized religion in the region. The first Catholic priests came to settle in Sena Madureira around 1922. But already in 1914, in Brasiléia, there was an organized religious entity headed by the brothers André and António Costa who used ayahuasca.

This is a fact that demands respect: the first organized [religious] entity in Acre was of huasqueiros. Part of that entity was a native from Maranhão state called Raimundo Irineu Serra, who in between 1914 (the year that he probably met the drink) and 1971 (the year of his death), founded his own Doctrine, having as Center and Headquarters the Alto Santo colony on the outskirts of Rio Branco. It was there that ayahuasca changed its name and came to be called Santo Daime, it's adepts multiplying in the city and the countryside.

To have some idea, during the burial of Irineu Serra more than three thousand people signed the attendance book, not counting the members of the doctrine itself. At the time, Rio Branco had just under 50,000 inhabitants, including children.

Antônio Alves, O Rio Branco gazette, from June 23, 1984 -- Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.


Mestre Irineu, Heaven, Hell and the Caboclos.

Antonio Alves - The priests spoke a lot about there being a heaven and hell. What did Mestre Irineu have to say about this?
Dona Veriana - No, Padrinho Irineu said that hell is right here, that beastly people are the ones who do harm to others, who kill and steal, and he was right.
Antonio Alves - Do you remember? They were telling me a story that Raimundo Borburema asked to hold a caboclo session here, and did he [Mestre Irineu] allow it?
Dona Veriana - He did.
Antonio Alves - And were you around?
Dona Veriana - I was. It was after he built the barn; after he built the headquarters he stored the vegetables there. Then Padrinho Irineu said, "Go Veriana, go get a passe de roda*. "I will not padrinho!" This with me lying there, but if you ask me if I went? Of course not! But a lot of people did.
Antonio Alves - And then, what was the comment afterwards?
Dona Veriana - The comment is that he gave passes de roda to all the people from here, but nobody channeled anything (laughs). Padrinho Irineu laughed the next day -- "Which of you channeled a caboclo?" He laughed.

*passe de roda -- in general, used as an inside joke to describe an Umbanda pass.

Interview with Mrs. Veriana da Silva Brandão. Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.


Handover of the Presidency

Raimundo Gonçalves: Boy, I have no recollection. You know, kids don't...
Guido Carioca: Yeah, they pay no attention.
Raimundo Gonçalves: They don't care about anything. They will care after a certain age. As I said to him one time when I came back here, I said: "Padrinho [Irineu], it's been years I've walked with you and I arrived at your doorstep with eight years of age. But until today I have not learned. A couple of years ago I knew nothing. Today I'm now paying attention to something you are explaining to us. So from now on, I know what you are doing, I know what you are teaching us, but until today I did not know anything."
Marisa Fontana: How old were you?
Raimundo Gonçalves: I was about 27 years old.
Marisa Fontana: At that time, aged 27.
Raimundo Gonçalves: I went and spoke to him.
Marisa Fontana: So you mean that until that age you did not...
Raimundo Gonçalves: I didn't care about anything, no.
Raimundo Gonçalves: You have an idea what my understanding was like, and so it was time for me to pay attention, right? But my "understanding" was so good that I would skip an hinário to go to a dance party.
Marisa Fontana: Uh huh.
Raimundo Gonçalves: You can see I gave it a lot of value, right! It was then that mom came here and complained about me. "Ah! My Padrinho, Raimundo does not want to come to the hinário. He only wants to party! Could you give him some advice?" So he said, "Dona Zulmira, have you ever been young?" - Yes, sir. "Did you like to party?" I did. "Well then, I will take care of Raimundo. The day that he is supposed to come here, there will be no need to fetch him. No one will have to go after him, he will come". After that I only had one more year off.
Guido Carioca: (Laughter).
Raimundo Gonçalves: The next year I then...
Guido Carioca: Presented yourself.
Raimundo Gonçalves: So it was. It was precisely at the first Headquarters. The first work was the hinário of Maria Damião, big Thursday, and the inauguration was on the day of St. John. It was when Mestre went and said: "José Antonio, I want to hold the work for this house today, this week." He replied, "Right away". "I want you to arrange everything, because I am going to hold an hinário". So I came to the work, but too lazy to dance, you know? I came and said: "Padrinho, could you give me some Daime and permit me to lie down, for me to sit over there on the bench? He said: "Sure". Then he gave me three quarters* of Daime and told me to sit down. "Look for a place somewhere". It was then that I began to pay attention to the work -- from the first Headquarters on.
Sergio Augusto: This was when you were around 28 years old?
Raimundo Gonçalves: I don't think I was that old (laughter). I don't think so.
Guido Carioca: Oh, Mr. Raimundo, in previous conversations you've already explained to me how the presidency was handed over to Mr. Leôncio. It was in this period. Can you tell us once more?
Raimundo Gonçalves: Well, this happened with Padrinho Irineu and uncle Leôncio. It was during an hinário work that we held overnight at the headquarters. Then, in the work, there was some questioning from certain brothers [and sisters] who liked to think they were from the General Staff, right? There was some doubting during the work and uncle Leôncio did not like it. And after every work we had to go in the morning to brief Mestre Irineu -- what we had done, the work we had done, what had happened. Every little thing we briefed him on. When we arrived in the morning, and I had gone along with him, Padrinho Irineu was sick, in bed. So he spoke to Mrs. Peregrina: "Can I go in there to talk with Mestre Irineu?" She said: "Yes, come in." So we went where he was. We took his blessing and he asked us to have a seat. We sat, and he sat by the doorframe. He sat on a stool there. Then Leôncio spoke: "Padrinho, I came to brief you about last night's work." - "Leôncio, you don't need to brief me anymore about the works, because if I'm at the Headquarters, I'm the president and you're the vice president. And if I am not at the Headquarters, you are the president and vice president. So, you don't need to report what happened". And he replied, "But Padrinho, I want to always be next to you to talk about certain things that happen." He said, "No, do not worry about me because I won't leave your side, ever." That's how it was handed over.
Sergio Augusto: When was this?
Raimundo Gonçalves: I don't remember the date (laughter!).
Marisa Fontana: But he was already ill, wasn't he?
Raimundo Gonçalves: Yes, he was.
Sergio Augusto: After 1965, right?
Raimundo Gonçalves: In 1969, very near his death. Around 1969, but I don't remember well. I'm saying these dates, but I don't recall exactly.
Guido Carioca: The approximate date, right?
Raimundo Gonçalves: Yes, because I don't remember these things.

*Three quarters of a cup, around 4.5 US ounces / 120ml according to the cup used in Alto Santo.

Interview with Mr. Raimundo Gonçalves do Nascimento [brother of Mrs. Peregrina Gomes Serra] on October 23, 1994 -- Department of Historical Heritage of Acre State / Elias Mansour Foundation. English review by Moonvine.