Mestre irineu biography of abraham

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mestre irineu biography of abraham

After two years of research, including extensive visits to numerous União do Vegetal and Santo Daime centers, CONFEN released its findings on August 26, 1987. Apresentou-se como a Rainha da Floresta, que Irineu compreendeu ser a própria Nossa Senhora da Conceição, a Padroeira da Doutrina Santo Daime, que lhe entregou o Império Juramidam, palavra explicada por um deus seus grandes discípulos, Padrinho Sebastião, como Jura = Deus e Midam = Filho.

Similar to some of the many slaves of 19th century Brazil, Mestre Irineu was working an African-decent laborer working in the interior of the country tapping rubber. He later moved to the state of Acre where he worked on rubber plantations. Indeed, the first official Daime work was a concentração (Fróes 1986:37).

With the exception of short breaks, everyone is expected to remain in her or his place, dancing back and forth to certain simple predetermined steps, for anywhere from six to twelve hours. CONAD’s approval was formalized on January 1, 2010, making it legally binding throughout Brazil. St. John the Baptist is especially important, given that many Daimistas within CEFLURIS churches believe that Padrinho Sebastião was a reincarnation of his spirit (Dawson 2007:76).

Instead, he began to emphasize healing modalities found in esoteric contexts (e.g., the Esoteric Circle meetings), such as radiating astral energy (irradiação) ( Dawson 2007:83). From within the moon, a female spiritual figure, who at first was called Clara and who was later identified as the Queen of the Forest and Our Lady of Conception, appeared to him and gave him his mission to inaugurate a new religious movement.

2011. Often the wisdom and guidance of elders or teachers are required to help in the navigation of this difficult psychological territory.

Mestre Irineu

Raimundo Irineu Serra, also known as Mestre (Master) Irineu, (December 15, 1892 São Vicente Ferrer, Maranhão, Brazil - July 6, 1971) was the founder of a syncretic religion known as Santo Daime.

For example, a medium might incorporate various “higher” spiritual beings who seek to help in the healing sessions. (Dawson 2007:71.) Ireneu Serra’s split from the CRF coincided with his separation from Emília Rosa Amorim, the mother of his only son, Vacírio Genésio, born in 1918, and his second child, a daughter, Valcirene, who died late in 1919.

These two ingredients are then placed, in alternating layers, in a large metal pot that is filled with fresh water. In the center of the salão there is an altar (mesa), at times a square or rectangular table, or increasingly within CEFLURIS churches, a table shaped like a six pointed Star of David. Guided by the Moon: Shamanism and the Ritual Use of Ayahuasca in the Santo Daime Religion in Brazil.

Ideally they feel the ecstatic and uplifting flow of the current (corrente) of Force (Força) that is said to circulate both horizontally in circular waves around the salão and vertically, down from the astral to this earth (Dawson 2007:76).

The concentration (concentração) is another important Santo Daime work.

For example, an unresolved victim experience in this lifetime can merge in the unconscious into the victim aspect of our birth and/or victim experiences in past lives. Several features of the liturgy of the Santo Daime can be traced back to this association, such as regular sessions on the fifteenth and thirtieth of each month; certain important prayers; and the principles of Harmony, Love, Truth and Justice as fundamental doctrines (Moreira and MacRae 2011:304.) It is also said that Mestre Irineu became literate by reading the Esoteric Circle magazines that were sent to him and his associates every month ( Carioco n.d.).

In 1963, the headquarters of the Esoteric Circle, after rejecting the initial name that Mestre Irineu proposed for his organization, Free Center (Centro Livre), suggested instead the name Center of Mental Radiation of the Level of the Divine Light (Centro de Irradiação Mental Tattwa Luz Divina).

The student on the path will learn that some of the teachers or guides required to advance their study are fully human, each with his or her inherent strengths and limitations. It was also in his native city that Mestre Irineu had his uncle’s advices, this of fundamental importance on his move, still young, to Acre, where he met with his cousins and fellow citizens Antônio and André Costa, the responsible people for introducing to him the sacramental drink ayahuasca.

Mestre’s “companions” were many, and we are going to, as far as possible, mention the ones that are known to us, being important to address that contributions will be very welcomed, in text, photo or video, regarding all the ones that somehow contributed to form this so beautiful garden.

First Period Followers of Mestre Irineu

The end of the 20s and the 30s – the arrival of the first followers and the creation of the Santo Daime doctrine at Vila Ivonete, AC.

Second Period Followers of Mestre Irineu

1940s and 1950s – move to the location today known as Alto Santo; introduction of musical instruments in the ritual and the marriage with Mrs.

Peregrina, his final wife.

Third Period Followers of Mestre Irineu

1960s and the early 1970s – the last of Mestre’s measures on Earth; the passage of Germano Guilherme, his first follower and the last of the Companions to die; the arrival of the last followers, the receiving of the “New Hymns” and the final improvements in the liturgy.

The Family of Padrinho Sebastião and Community of Céu do Mapiá

Colonia Cinco Mil

Expansion of the Doctrine and Contemporary Daimistas

While some of these Daimistas may have to come to know the Daime in Céu do Mapiá, they are most known for

  • Marco Gracie
  • Paulo Roberto
  • Alex Polari
  • Sonia
  • Glauco Villas Boas

On December 15, 1890, Raimundo Irineu Serra, descendant of slaves and founder of the Santo Daime tradition, was born in São Vicente de Férrer, in the northeast state of Maranhão, Brazil.

. “Brazilian ayahuasca religions in perspective.” Pp. 1-20 in Ayahuasca, Ritual and Religion in Brazil, edited by Beatriz Caiuby Labate and Edward MacRae.