Tag Archives: Reflections

Mestre Irineu Imperio Juramidam

What is the meaning of Juramidam? (Juramidã)

There are several different understandings of Juramidam.

The origin of Juramidam

.Juramidam originates within the Santo Daime.

Juramidam as a title given to Mestre Irineu

Juramidam is the title given to Mestre Irineu.

This is the primary understanding that is asserted by most traditional Daime groups.

The title is given to Mestre Irineu himself, and he understood to be synonymous with the term.

It is also asserted by sources such as websites such as “A Familia Juramidam”.

[… insert more here …]

This is also the position that is insisted upon by Luis Mendez and the Fortaleza line. It would also imply that all of the hymns in the line of Padrinho Sebastião (that are also sung in their community) are making reference of Mestre Irineu directly every single time “Mestre” or “Juramidam” is referenced. This is limiting, and even the most traditional Daimistas do not necessarily believe this.

Question – how did Mestre Irineu close the works? Did he say himself “nosso chefe imperio Juramidam” in the closing? Is this comparable to Jesus praying to God. Was he talking about himself in the third person?

Or was that added later?

Juramidam as the personification of the spirit of the Daime

Juramidam can be understood as the name of the entity which lives inside of the drink who is distinct from God himself.

When someone might say “Tonight during the work, the Daime told me [this]”, the personality which seems to communicate to us when we drink the holy beverage of Daime in a personified format can be understood to be “Juramidam” as an entity. This is asserted by some people as the understanding, however only within the line of Padrinho Sebastiao where a more flexible understanding of the term must be exercised given that they do not hold Irineu’s instructions of the work to be the total final authority.

All plants have spirits and personalities. Whether we are talking about ayahuasca, cannabis, tobacco, the maple tree, grass or even potatoes. They may speak to us at different volumes, but all have their own traits and teachings for us to absorb in the format that we can understand as a personality when we consume them. The practice of shamanic plant dietas from the Amazon are a framework that are used when people go into a period of absitinence and isolation in order to get better direct communication with the plants, and homeopathy is another great example of a practice that aims to get us to understand the subtle traits of all the different plant spirits. The combined plant forces of the jagube (ayahuasca vine) and rainha (chacruna leaf) together in the Daime form such a powerful divine union that its communication to us is very powerful and experiential to the point when nobody who drinks it could ignore the information being downloaded into their minds. It is in this medium of consuming the beverage that the personification of the plant spirit communicates with us.

Some believe this personification in the drink to be the “second coming” of the Christ, or as the personification of the holy spirit. Many people also view Mestre Irineu to be a “second coming” to deliver the experience of revelation us in the format of the Santo Daime so that we can directly behold it to gain access to the higher realms.

This is interesting because in this understanding it would not contradict the previous, being that Mestre Irineu’s existence as a method to experience the fullness of man’s nature together with the fullness of God’s nature just as Jesus did can parrallel the understanding that Irineu’s work in the astral as guided by the Queen of the Forest (see – the Luis Mendez passage above) is actually the same as the Christ itself – meaning there is no difference in Mestre Irineu being Juramidam in a non-physical form and the spirit that lives in the Daime as Juramidam as well.

Mestre Irineu delivered, through divine inspiration guided by the Queen of the Forest, the very precise recipe of Daime, the instructions for how to brew it, how to conduct the format of the works and specific guidelines around how to consume the holy beverage so that it can fill us with love and deep spiritual understanding of the world.

In that regard, the experience of us drinking Daime and interacting with it experientially is one in the same with Mestre Irineu (or that might only be true if we are drinking the Daime according to his recipe and format of the work as he described).

Juramidam in the hymns of Santo Daime

Mestre Irineu’s hymn “Estou Aqui” (Cruzeiro #111)

This hymn is the only reference in Mestre Irineu’s hinario to him using “Juramidam” at all.

Aqui findei
Faço a minha narração
Para sempre se lembrarem
Do Velho Juramidam

This passage …

Antonio Gomes’ hymn “O General Juramidam” (O Amor Divino #13)

O General Juramidam
Os seus trabalhos é no astral

Entra no reino de Deus
Quem tem força Divinal

Padrinho Sebastião’s hymn “Estou Aqui” (O Justiceiro #2)

Estou aqui
Que o Mestre me mandou
Eu vou citar o nome
O Mestre é Juramidam

This stanza affirms the position as Juramidam to be the Master.

This could be understood in two ways:

  1. The “Master Juramidam” is literally “Master Irineu”
  2. The “Master Juramidam” is an entity who is the instructor of the Santo Daime doctrine and disseminated the instructions for us to follow first through Mestre Irineu. Juramidam is the one who spoke through the companions and followers of Mestre Irineu as they received their hinarios, and all the way up to today “Master Juramidam” continues to instruct each and every single one of us when we drink the Daime.

Mestre Irineu did not order Sebastião to come to the Daime, which gives credence to the idea that even Padrinho Sebastião is referencing the second point.

This is a very interesting hymn as well because the context in which it was received, in that it was Padrinho Sebastião’s 2nd hymn, and received sometime around 1965 when he was working directly with Mestre Irineu in the Alto Santo community as it neared its final stage towards the end of Mestre’s life. It also starts with the exact same words of Mestre’s “Estou Aqui”.

To clarify, this is not a matter that has a divide in understanding in different lines of the doctrine of Santo Daime, but rather retains an ambiguous and non-catechismic understanding all throughout all lines.

Padrinho Sebastião’s hymn “Somos Midam” (Nova Jerusalem #18)

Here is a recording of the Hymn #18 from Nova Jerusalém by Padrinho Sebastião titled “Somos Midam”. The hymn is offered to Marizilda and we include a relevant stanza right below.

Minhas irmãs meu nome é este
Aqui eu vou declarar
Meu Pai se chama Jura
E nós todos somos Midam

The line translates approximately to: “My Father is called Jura and we are all Midam“. In Portuguese, “jura” means an “oath”. This could be interpreted in many ways, such as Juramidam being completed as our embodiment of a divine oath to God the Father in our actions – either particularly in the Daime or in all aspects of life. This line and understanding might take us in a completely different direction and may better be regarded as an extention of the meaning in a poetic manner rather than something to be an absolute way to define the term.

Spelling dispute: Juramidam vs Juramidã

In Brazilian Portuguese when a word ends in “m”, you would never actually pronounce that sound as an “m”. Depending on the context the sound produced for “-am” could the approximated to “-unh” or “-ung”, but a nasal sound that is not found in English. You are not closing your lips to make a typical “mmmm” sound.

Apparently, according to the standards of the Portuguese language, some people assert that Juramidã should be the correct spelling according to this rule:

“No fim das palavras como falam, batem, alguém, am e em não são dígrafos, porque representam um ditongo nasal, portanto, dois fonemas.” (Novíssima Gramática da Língua Portuguesa, Domingos Paschoal Cegalla, Editora Nacional, 41ª Edição, pág. 31).

“Ô em Juramidã representa um único fonema.

Other names that are given to Afro-Brazilian entities also follow this standard spelling: “Iansã”, “Nanã”, “Tupã” are three examples. In theory, one could also write their names as “Iansam”, “Nanam” and “Tupam”, however… sometimes people actually do write those names like that such as “Nanam Buruque” so this isn’t absolutely concrete set in stone one way or another.

Keep in mind that Mestre Irineu did not have basic literacy abilities, nor was he skilled with spelling and the intricacies of Portuguese grammar, so these decisions on how to spell this word come from none of his own claims.

Other words in Portuguese also follow this pattern for the nasal sound, such as “irmã”, “talismã”, “afã”, and “anã”.

Traditional Daime centers typically use the spelling of “Juramidã” while centers in the line of Padrinho Sebastião use “Juramidam”.

Look at the following excerpt from 2 different copies of Mestre Irineu hymn 111 “Estou Aqui”, which contains the only reference to “Juramidam” in the entire hinario of O Cruzeiro.

Juramidam Hinario Comparison Cruzeiro 111 Estou Aqui

You can see the two different spellings here, although they do have identical pronounciation.

You shouldn’t really worry too much about the spelling difference.

Who was the successor of Mestre Irineu? Leôncio Gomes or Sebastião Mota?


One of the misconceptions that many Daimistas throughout the “Daime-diaspora” is that the doctrine is one neat and nice linear path that leads up to them doing their work in whichever Western country in which they reside. Mestre Irineu was the original guy, then Padrinho Sebastião was his successor and the Daime moved to Mapiá which is like the holy city of Santo Daime globally.

Our goal with this article is to give a complete and comprehensive explanation as to how the succession of leadership progressed through the various lines of Daime that lead us to where we are today. Daimistas should not hesitate to learn the full story so that they can come to a complete understanding of the doctrine.

One can work in the line of Padrinho Sebastião and give reverance to him and Céu do Mapiá while also accepting that Mestre Irineu had a specific intention that the Daime was meant to stay on its original path with a different successor. However, Mestre’s wishes to leave the doctrine unchanged in 1971 does not necessarily invalidate the line of Padrinho Sebastião as being a valid religion to practice. One can see that the same spirit and principles applied to the specific orignal format as defined by Mestre can be excersized at all times in the changes in the works that were developed in the sphere of the Melo family.

It is pretty damn close to impossible to run the works exactly as Mestre described outside of Brazil, especially in the way that Daime churches in the west will often hold works out of homes and rental spaces.

Up to the 1960s, Santo Daime was practiced in a single center in the neighborhood of Alto Santo in Rio Branco. Barquinha had already branched off, however note that this is ultimately regarded as a completely different religion.

Padrinho Sebastião begins to do Daime activities off-site

It was a very long walk for Padrinho Sebastiao to get to the center run by Mestre. However he did it with his family with a lot of firmeza.

Mestre appoints Leoncio Gomes and tells him to not make any changes to the format of the work as he described it

This is a very contentious point.

It also brings into question about the Daime as to which parts of the doctrine of Mestre Irineu were revealed to him by the Rainha da Floresta, and which ones were his own decisions.

Mestre Irineu was the human vessel who carried out the dissemination of the path on how we can use the holy drink of Daime for our path to salvation. The personified entity which exists psychically inside the drink as well as the divine Virgin Mary revealed specific instructions on how to conduct the works, but some parts of the doctrine were codified from the personal wishes and desires and influences of Mestre Irineu and may not have been explicitly divinely revealed to him. For example, the uniforms were defined by Mestre and they changed several times throughout his lifetime.

With this point, we can see that Mestre Irineu instructed Leoncio Gomes to carry out the works exactly as they were in 1971. There is no distinction about which parts of the work can change and which cannot. There is no distinction between divine and human transmissions either. Unless of course, one could say that every single one of Mestre Irineu’s actions was divinely inspired? Hmm, maybe.

Regardless, Leoncio Gomes who had a close relationship with Mestre Irineu for many years accepted this and was determined to carry on the tradition of the Daime in this exact manner.

What is shocking is that you can go to a Mapiá line Daime church in a western country and ask someone who is Leoncio Gomes and they almost certainly have no clue.

The vivas including “viva nossa presidente” as an ode to Leoncio, this viva is never given outside of the traditional daime lines.

Who was Leoncio Gomes? 

Leoncio Gomes was …

Leoncio Gomes had a car and a driver’s license, and would drive Mestre around whenever necessary. There are no known photos of the car but it is hard to image given how huge Mestre Irineu physically was.

Padrinho Sebastião as the spiritual successor to Mestre Irineu

  • Point about being the spiritual successor
  • References in the hymns about him being the successor
  • passages from the gospel of padrinho sebastiao about how he says Mestre founded the doctorine and it is sebastiao’s to create.

Padrinho Sebastião as the start of a new beginning of universal Daime, so as to not contradict Leôncio’s role as the successor


References of Leoncio Gomes’ presidency found in the line of Padrinho Sebastiao due to his relationship with Teteu

In the serving hymns by Teteu, the President being referenced is Leoncio Gomes.

Padrinho Sebastiao went his own way in the early 1970s, however the split in Alto Santo between the original church and Teteu’s group happened in 1981. At that time the original group later to be known as “CICLU – Alto Santo” kept its own original path and the other group contained figures known today by many different Daimistas such as Teteu and Luiz Mendes.

The line with continued as Teteu and Luiz Mendes went on to re-establish a relationship with Padrinho Sebastião’s daime and Céu do Mapia. While many parts of their line remain traditional, many parts incorporate components from Sebastião such as reverence of Santa Maria.

Teteu is a little black bird. It’s a nickname. Teteu had a close relationship with Leoncio Gomes, and he referenced him many times in his hymns. Partiicularly – in the hymns that would later become the serving hymns that are used in churches worldwide in the line of Padrinho Sebastiao!

In the line of Padrinho Sebastião those hymns are often sung during the service of Daime, where everyone is singing “Eu tomo daime com meu presidente” … directly in reference to Leoncio Gomes himself!


Is Santo Daime a religion?

Yes and no.

Mestre Irineu, the founder of Santo Daime specified that the works are part of a “doctrine” (from Latin: doctrina, meaning “teaching, instruction”) .

Someone who practices Santo Daime in his view of what he was initating was that they would be a Daimista in their embodiment, but Catholic (or Christian) in their faith. Mestre Irineu would not conduct weddings, and absolutely would never call the community or physical building a “church”. Mestre Irineu specified that Daime works are held in “centers”, not “churches”. Mestre Irineu never founded any church.

There is an important distinction between a religion and a doctrine in this case because religions are generally dogmatic and have something equivalent to a chatechism. There is no document ever created that says what Daimista’s “should believe”, however the Catholic church absolutely does do this and they tell you what you are supposed to believe and not supposed to believe. That is what makes Catholicism a religion, it is telling you what to believe about God.

In the line of Padrinho Sebastião, Daime centers are called churches. Daime is considered a religion. They specifically publish this on their website. I cannot comment about the nature of what is or is not a religion in the modern western understanding, but I can point this out in the perception in the differences in the initiators of the respective Daime traditions.

One other point to explore as to why Mestre’s Santo Daime is not a religion but Padrinho Sebastião’s is, is to see that the surrounding context of their respective communities. Mestre’s community in Alto Santo was part of the city of Rio Branco and the members of his center were people who were using the amnenities and community of city life in Rio Branco. It was possible for them to have a priest wed them, they could go to the city hall and get government documents. Santo Daime was a new tradition that they embodied, however it did not govern their day to day actions.

On the other hand with Padrinho Sebastião’s community – starting at first in Colonia Cinco Mil and later to the fullest extent of founding his own little settlement deep in the Amazonian jungle – is that his line was a comprehensive lifestyle for its practioners. The community aimed for total off-grid self sustinance (although today it may no longer be due to the luxuries of modern society and cellphones and digital money transfers) and Padrinho Sebastião took the ultimate role of religious leader in spiritual and social communal life of all people. There was absolutely no option for its members to even think about attending another church or being able to receive the offerings that a church provides such as baptisms and weddings – so the line of Daime that was manifested was able to provide all of that in a single ever-expanding framework.

One question for concern comes up as Daime has left Acre, firstly in other parts of Brazil and later the entire world, is that everyone who is working in the line of Padrinho Sebastião in these places (probably 95% or more of Daimistas) now sees Daime to be their religion. “Religious exemption” is being battled for in court so that Daimistas can protect their rights to practice the doctrine. But the debate comes up – is Buddhism a religion or not too?

Additionally, the question then arises, does the Daime as they experience it provide them everything that a church can and should? If you are practicing Daime in a “church” that has not yet applied and got legal exemption and you are a group of 4 people doing the works together, when the time comes for you to get married who is going to wed you?

The question as to whether or no Daime is a religion has two main concerns:

  1. In the practitioner’s eyes in how they perceive the doctrine which they practice. What are they looking to get out of Santo Daime and are their needs fulfilled?
  2. The general public’s perception of Santo Daime.

One big misconception about Santo Daime is that it gets seen as a “legal excuse to use ayahuasca” which absolutely could not be further from the truth. Even when the media reports on it, they talk about how people are tripping out and vomiting. There is never a mention about the clean white uniforms, the endless hours of effort to learn to sign and dance in perfect co-ordination with tons of other people at the same time. There is never talk about Mestre’s mission to create the world’s first entheogenic framework (that can be practiced by anyone) to be oriented towards “right action”  of perfect divine co-ordination that will help the entire world so that we can see our own flaws and defects in order to become the absolute best citizen of our community and country.

Occassionally, you will see posts pop up on internet forums (such as the Ayahuasca.com messageboards or reddit.com/r/ayahuasca) that people talk about how they want to start their own churches so that they can drink ayahuasca legally, and then these people will cite the Daime or UDV as some justification as to how they are going to “make up” a religion so they can drink ayahuasca legally. Sorry guys, but real religions are not made up – they are revealed!

God revealed the 10 commandments to Moses on the mountain and assigned him to bring the “law” to the Israelites. The Angel Gabriel revealed himself to Mohammed and assigned him to bring “Islam” to the world. The Virgin Mary (the eternal divine mother spirit who was immaculately conceived and incarnated into a body on Earth to later become the Mother of Jesus Christ – as explicitly defined by Catholicism) revealed herself to Mestre Irineu and assigned him to be the one to bring the “doctrine of Santo Daime” to any who feel called to participate in it.

This is analagous to the idea that Christianity has where the bible was written by God and not by man. The hymns of the Daime come through the practitioners in such an undisputable example of actual channeling, but there are many hesitations to talking about this part of the practice because there are fears that Daime could be dismissed as some ‘woo’ type of thing citing things to happen that have not yet been able to be “scientifically proven” in “studies”.

There are some other “churches” that have been created, particularly in the USA, since the 1960s that are nothing more than an attempt to get a legal excuse to take recreational drugs. Santo Daime could not be further away than these false religions. Many Daimistas have worked so hard to show that the Daime is so fundamentally different than “drugs”.

Daime is not a “drug”. The experience of taking Daime is absolutely so fundamentally different than any drug. Pharmaceutical are predictable and generally have the exact same effects every single time. You take a pharma pill or some white powder drug and you can map out exactly what the next 15min, 2hr, 4hr, 6hr will be and feel like. The effects of Daime are different every single time and it is like an intelligence entering your body and trying to wash out all the junk and garbage and bad thoughts that you have built up in your mind. Daime forces you to work hard to serve it, gives you homework and you better do your homework or else it will not open up and show you any bliss. However if you give your best effort and are a virtuous person with good actions, the Daime can show you undless unbelievable beauties which you could never have before imagined.

Padrinho Alex Polari authored a book called “The Religion of Ayahuasca” that details his experience and the history of the development of the line of Padrinho Sebastião, with whom he worked with extensively. Padrinho Alex Polari is essentially the dedicated spokesperson of the Mapiá line, and he does a very good job of it. While his work does not give any type of “academic” or “analytical” approach, that is not what Daime needs the world to see right now.

The world needs to see that Santo Daime is something serious. Those who practice Santo Daime study endlessly to learn hundreds of hymns, learn to play musical instruments, organize events on at least a bi-weekly basis. For many, being a Daimista is like a second job. It requires a lot of effort and you are rewarded for it. We are not immoral pleasure seekers looking to get high. The Daime will absolutely punish you if you have that bad attitude (which drugs like LSD or others absolutely let you get away with) and you will be driven away by the drink itself.

Daime, the drink, encourages you and loves you and shows you to always give your 100% best effort with good intentions at all times. That is so beautiful. That is what the world needs to know about the Daime.