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| Words, sentences, passages and details of the Daime doctrine (last updated 07/28/2007) |
Linha do Tucum's hymn: According
to the orientation of the master founder of -
Mr. Tucum isn't deaf; you can call him just once that he comes. *** Baptism: Countless
Daime centers started to conduct *** Marriage: …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 Marcos Camargo - CRF - Centro da Rainha da Floresta / São Paulo *** The power of heaven: The people of that time accounts that, in such moments, when Mestre Irineu invoked the power of heaven – “the force,” in the Daime’s jargon – in a spiritual service, "the trees swayed, the dogs barked, the cows ran in the pasturage and we would even lay on the ground. It was everybody slipping to the ground because nobody managed to remain even seated! The force would pass very low. Very, very low, thus like the wind in the snake’s skin. And it was such a scream over here, a cry over there, ‘my master, help me,’ 'my master, holds me!', that I don’t even know how we managed to stand it.” “I
was already drinking the Daime for quite some time and even
then I would always spend time doubting… then, my brother,
one night ‘things got ugly'. The force started to arrive,
I started to see it and I didn't have other option other than
run to his house (In his last years on earth Mestre Irineu
would not always attend, in the matter, the long danced services
- He lived close to the services headquarters). I Arrived,
knocked the door and I heard Ms. Peregrina: He referred to her as “pipiu”… he opened the door, waved for me to come in and I put myself to beg and to apologize. While I was lost in laments and moaning he stood up, opened the big window at the front of the house, rested those two immense arms in the eaves, looked at me and said: -
come here my son. *** The
Miração: 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, letting the earth smooth, 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? *** Channeling: Other
lineages can even do the good but here and there they 'punish'
with the bad. Here, there, the bad also penetrates, and inside
our lineage, it does not. This is what I have to say, because
Mestre always said: 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: *** With
delicacy Mestre Irineu answered once, when someone suggested
the adoption of other practices: " Look, don’t take me wrong, but here in my house we don’t
adorn it with other people’s flowers, no. It already
has the house decoration." *** The maraca while musical instrument: A synonym for maraca would just be 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, and 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 it is very difficult a maraca poorly played." (Timberê – interview by e-mail to the member of the Daime group in France) “Statements
such as: "... Mestre Irineu didn’t let anything determined regarding the maracas, however had encouraged the standardization, reason which they must be the most similar possible, and what is truly important is to all of them to sound equally in the following of the danced spiritual 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. *** 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 Ms. 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… *** Guardianship: 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. *** 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? *** 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 - Juramidam.jor.br *** Rows of the bailado: Since the early times that Mestre Irineu separated men and women in the salão, 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." "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 theme delicacy and the lack of discussing it with a man, above all “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 promised bride who is adorned with her adornments". 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! *** Consciousness: 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: 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, reason why what had been taught to me wasn’t suppose to happen, I sought to know more about it with Ms. Adália de Castro Grangeiro, daughter of Antonio Gomes and keeper of his hinário. She calmly related to me that, after her father's passage, Mestre Irineu asked of her to place again the fifth hymn of the hinário in the danced services, because Antonio Gomes, in life, left it out of the hinário services by his own reasons, however, according to her, “had never declared that it wasn’t to place it…” –
And did you place it back? *** The
Feitor: 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 Granjeiro, 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 take 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 had also 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?” 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 the first crisis that he had. 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, that 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. *** Mestre's hand: There is a story that people tell that Mr. Jacude went before Mestre Irineu and asked of this way: “Mestre, I want to drink a Daime given by your hand” 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. *** 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 *** Proselytism: Whichever the way, it should be chosen and to do not be coerced or seduced to no one, reason which there should not be proselytism and Mestre Irineu taught that “one does not invites anybody to Drink 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, living of the Padrinho’s favors. Only that when I came to know him he slept already in a barn, 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 – www.juramidam.jor.br *** Account Daniel Acelino Serra, who didn’t even know about the Daime and that a few days after arriving in Rio Branco, coming from Maranhão, saw many people entering the house: “They were all getting seated in stubs and benches and soon later uncle 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 understand 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” www.juramidam.jor.br *** 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. Ms. Percília always arrived on time and she had his authorization to start 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. *** Fireworks: Unknown *** Reincarnation: About Mestre and the money There is a passage of Mestre that well portrays how he regarded money. 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 it. 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.” 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. *** |
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