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UNIVERSIDADE FEDERAL DE SANTA CATARINA CENTRO DE CIENCIAS HUMANAS DEPARTAMENTO DE CIENCIAS SOCIAIS PROGRAMA DE POS Graduaçfío EM ANTROPOLOGIA SOCIAL UNIVERSIDADE FEDERAL DE SANTA CATARINA CENTRO DE CIENCIAS HUMANAS DEPARTAMENTO DE CIENCIAS SOCIAIS PROGRAMA DE POS GRADUAÇfíO EM ANTROPOLOGIA SOCIAL "EU VENHO DA FLORESTA”: ECLETISMO E PRAXIS XAMANICA DAIMISTA NO "CÉU DO MAPIA" Alberto Groisman Dissertação apresentada ao Programai de Pós-Graduação em Antropologia Social da Universidade Federal de Santa Catarina, como requisito parcial para obtenção do grau de Mestre em Antropologia ABRIL/1991 FLORIANOPOLIS SANTA CATARINA Dissertação apresentada ao Curso de Pós-Graduação em Antropologia Social da Universidade Federal de Santa Catarina, como requisito parcial para obtenção do grau de Mestre em Antropologia. Apro­ vado pela Banca Examinadora composta pelos seguin tes professores: Profa. Dra. Egíéñer Jean Lanefüon - Orientadora Aaa /Wm? Qjvo Prof. Dr. Ary Pedro Oro Prof. Dr. Rafaël José éé Mepézes Bastos Florianópolis, 04 de janeiro de 1991. ‘<C€VJ íb >)4?IAU-U)OqU2_4Ç/K> A meus pais. Esther Jean Langdon, orientadora e amiga, iluminadora das obscuridades do caminho. Rafael Bastos e Dennis Werner, pelo despertar do F'rojeto. Anamaria Beck, Miriam Grossi, Silvio Coelho dos Santos e Ilka B.Leite, por alguns caminhos metodológicos. Elsje Maria Lagrou, pela companhia na viagem. Ari Sell e Maria Cristina Felaes, pelo apoio e pela amizade. Ari Pedro Oro, pelas oportunas observaçòes. Sônia Maluf, pelas pistas. Aos colegas do mestrado, irmãos acadêmicos. Daniel, pelo auxílio tecnológico. Ao "istepõ" Alan Stone, pela arte e a amiga Elena, pelo carinho. Irene e Fátima, pela presteza. Clodomir Monteiro da Silva, pela disponibilidade e con f iança. Fernando' La Roc que Couto, pelai, confirmação» Pró-Reitoria de Pesquisa e Pós-Graduação, pelo apoio. CNPq, pela bolsa de mestrado. Aos amigos e colegas da diretoria do Sindicato dos Bancários de Florianópolis pelo companheirismo fraterno. Aos colegas bancários pelo apoio e curiosidade„ Claudio Calidas, pela revisão. Ao irmão Enio Staub e aos .irmãos da comunidade do Santinho, pela atenção e carinho constantes. Ao amigo e irmão, Luis Carvalho, pela acolhida. Aos irmãos do Alto Santo, em especial, Toinho, Zé Guilherme, Joca, Seu Carioca e família, Dna.Zulmira, Dna Peregrina, Seu José das Neves, e demais irmãos, toons guardiões. Aos irmãos da "Colonia 5.000", Padrinho Wilson, Nonato, Chico Corrente, Eduardo, e demais irmãos, pelas orientações. Liliana, Jorge, 'Gabriela, Francisco e Vitória, minha família mapiense. A todos irmãos e irmãs, moradores e visitantes do "Céu do Mapiá", cujos nomes são tantos que parecem ser mais, pelo conhecimento., Aos Mestres "desencarnados", Raimundo Irineu Serra, Sebastião Mota Melo e Jorge Adoum, por deixarem seus ensinos. A Belci e Juliana... O presente trabalho aborda aspectos ligados à cosmovislo, às 'representações e as práticas rituais e sociais, existentes na comunidade "Céu do Mapiá", sede do Centro Eclético de Fluente Luz Universal Raimundo Irineu Serra(CEFLURIS) e centro irradiador da "Doutrina do Santo Daime"« 0 CEFLURIS é uma entidade espiritualista, fundada’ em 1974 por Sebastião Mota Melo, o Padrinho Sebastião, como continuidade de seu trabalho junto a Raimundo Irineu Serra, o Mestre Irineu, pioneiro na sistematização doutrinária e ritual do conhecimento acerca do "Santo Daime"„ 0 "Santo Daime" é uma substancia sagrada, elaborada a partir do cozimento ritual izado das plantas Banisteriapsis caapi, o cipó "Jagube11 , e a Psychatria Viritíis, a "Folha Rainha". No âmbito grupai, o "Santo Daime" e acompanhado pela "Doutrina", que é a sistematização do universo simbólico daimista num conjunto de representações e orientações para a vida dos adeptas e para- a correta utilização ao "Santo Daime" como instrumento de "revelação" e "progresso espiritual”. 0 trabalho compara o uso do "Santo Daime" com a literatura etnográfica sobre grupos indígenas da região a m azõnic a , q u e t. ambém ut i I i z a m a B s. n i s t e r i o ps is como b a s e a e elaboração de substâncias sagradas, com objetivos divinatórios, revelatórios e terapêuticos. Esta comparação indica, com efeito, uma grande aproximação entre os sistemas cosmológicos indígenas, baseados em exegeses xamãnicas acerca do Mundo dos Espíritos e a cosmologia daimista. Neste sentido, podemos considerar: a concepção acerca da existência de "dois lados" da realidade, um visível, material, manifestado, e um invisível, espiritual, determinante; a presença da necessidade miciática da “morte simbólica'1 e do engajamento numa nova identidade; as formas simbólicas e rituais relacionadas às experiências com o uso de substâncias sagradas; a ação ritual e social dos agentes religiosos; a “concepção "guerreira” da cura; a concepção do satjrado como qualidade da vida como um todo. Configura-se, assim, um campo de emergência de' uma "práxis xamãnica" de contato com o Mundo Espiritual, onde trânsito e tradução são sintetizados a partir do uso do “Santo Daime”. A esta configuração xamãnica das formas de contato com o Mundo Espiritual associa-se a noção de “ecletismo", ou seja, a abertura da cosmologia daimista a contribuiçbes de outras exegeses espiritualistas, o Espiritismo Kardecista e a Umbanda, entre outras» Por fim, estabelece como o saber xamanico que acompanha as substâncias sagradas, manifesta-se em forma de práXis num contexto nào-indígena. ABSTRACT The present dissertation examines the cosmology, the representations and the social and ritual practices that are found in the community of “Ceú de Mapiá", which is both the headquarters and iluminating center of the Centro Eclético de Fluente Luz Universal Raimundo Irineu Serra (CEFLURIS). CEFLURIS is a spiritualistic entity. It was founded in 1974 by Sabastiâo Mota Melo, "Padrinho Sabastião", as a continuation of his work with Raimundo Irineu Serra, "Mestre Irineu", pioneer of the doctrinal and ritual systematization of the knowledge of "Santo Daime." "Santo Daime" is a sacred substance, prepared through the ritualistic cooking of the vine "Jagu.be" ( Banisteriopsis sp.) and the "Folha Rainha", (the leaf of Psychotria viridis). Within the group ambit, the use of "Santo Daime" is accompanied by the "Doctrine", which is the organization of the symbolic universe in a system of representations and orientations for the follower's life and for the currect use of "Santo Daime" as an instrument for "revelation" and "spiritual progress". - The dissertation compares the use of "Santo Daime" with the ethnographic - literature of Amazonian indigenous groups that also use Banisteriopsis as a basis for the elaboration of sacrea substances for the purposes of divination, revelation, and therapy. This comparison indicates, in effect., a close approximation betweem indigenous cosmological systems, based on shamanic exegesis of the spiritual world, and the "Daimist" cosmology. In this sense, we can considers the conception of "two sides" of reality, one visible, materialistic, manifest, and another invisible, spiritualistic, determinant; the initiatic requisite of the "symbolic death11 and of the assumption of a new identity; the symbolic and ritual forms related to the experiences of the use of sacred substances; the ritual and social action of the religious agents; the warrior conception of curing; the sacred conception of all of life. It demonstrates also an area of emergence of a "shamanic praxis" where passage and translation are synthesized through the use of "Santo Daime." This shamanic configuration of the forms of contact with the spiritual world is associated witn the notion of "eclectism", or, the openness of the Daimist cosmology to the contributions of other spiritualistic interpretations, for example the spritism of Alan Kartiec and Umbanda» Finally, it establishes how shamanic Knowledge, that accompanies sacred substances, manifests itself in the form of "praxis" in a non—indigenous context.. '(ftu Cb mPlA UOCflLi £c-6»io\jflL_ ¿.ACAOI O b i; ÔRWPûi IMDiGêVAi ¿KSIMHAPo f UTlL\2c/y) S\jQ n f i i u a v ( SúO ^cO ^S EU)ôo«/>D^ 4 Pc«eTi/? BflwKTc^ioPrK 014/»/. (fonlc-. ttÇUTn, líjaos Do g/US'U / APuD tff9COuTo,( SfW7&/ f w 'j J Sol, Lua, Estrela A Terra, o Vento e o Mar É a luz do firmamento é só quem eu devo amar É só quem eu devo amar Levo sempre na lembrança é Deus que está no Céu Aonde está minha esperança A Virgem Mãe mandou Para mim esta lição Me lembrar de Jesus Cristo E esquecer a ilusão Trilhar este caminho Toda a hora e todo o dia o Divino está no Céu Jesus Filho de Maria. INDICE APRESENTAÇAO. INTRODUÇÃO . ............ .................. .............. .8 O Surgimento da "Doutrina do Santo Daime"..............9 Outros Trabalhos sobre a "Doutrina do Santo Daime"....10 O "Céu do Mapiá" .............. 18 0 "Céu do Mapiá" e a "Doutrina do Santo Daime"........ 22 A "Doutrina"........................................... 23 Sobre a Organização Social do "Céu do Mapiá"..........25 Elementos da Estrutura Social ................... ..26 A "Farda".............. ..... 27 Os "Padrinhos" . ........... .......... ................ 29 Os "Curadores"........................................ 30 Paradigmas: A Reatua1ização de Modelos Sagrados de Conduta.......................................O' 1 A Morte Simbólica do Padrinho Sebastião: Sinal de Novo Encaixe Interpretativo.............37 CAPITULO I - SOBRE MAPAS TEORICOS E CAMINHOS METODOLOGICOS. .........___ ................. 44 Comportamento e M é t o d o . .... 46 O Trabal ho de Campo............ ...................... 49 Considerações Botânicas e Psicofarmacológicas acerca do Daime.......... ........................ 52 As "Plantas-Mestre" .................................... 55 As Substâncias
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