Requiring a Bit Of An Adjustment: Explaining the Santo Daime Church

I have decided with some reticence to write about a church I sometimes attend, known as the Santo Daime Church. This is by no means a recruiting effort, but I would like to introduce a very different type of religious practice and perhaps expand the tent for what most would consider a religion or church, which often seems to be neatly partitioned and defined. For those not familiar, the Santo Daime Church uses the psychedelic substance often referred to as ayahuasca during their ceremonies. It is viewed as a sacred sacrament which they call “Daime” (“Give me” in Portuguese). The ayahuasca vine is one of two different plants which, when brewed together, create a rather potent psychedelic effect that has been used in a ceremonial fashion in the Amazonian region for many centuries. That shamanic tradition is fascinating in its own right and worth exploring, although ecotourism over the past 20 years has perhaps created some problematic commercialization for these regions.

Santo Daime is one of a few Ayahuasca offshoots that were meant to appeal to the general population and those living in urban settings in Brazil. It won legal status after some struggles there. It was founded about 90 years ago by a black rubber worker, the direct descendant of slaves. To that end, it has significant Christian/Catholic underpinnings, including versions of the Hail Mary and Our Father and a monthly Mass. However, it is a syncretic religion, of which there are many in Brazil, with references to Amazonian shamanic practices and African gods, as African religions survived and were apparently more tolerated for the slave populations in Brazil. There are communities in Brazil that have practiced the Santo Daime religion for several generations. It was brought to the United States about 20 years ago, and after a Supreme Court decision, has some legal status here (this can be Googled, but I choose to leave out names and places here).

A religion based on a psychedelic substance might seem a bit hard to accept for some, although I suspect that those with some psychedelic experience might at least see the plausibility of it. In fact, I will suggest here that this may be more common than we might realize. Many are now postulating, for example, that the Eleusinian Mysteries of Ancient Greece and Rome, espoused by the likes of Plato, Aristotle and Cicero, involved the drinking of a psychedelic substance (kykion), and even that this extended to the Dionysian Mysteries and early Christianity, with far more than just traditional wine being used as a sacrament (an interesting new book called the Immortality Key explores these possibilities for those interested). Thus, it may be that some of the underpinnings of western religion and philosophy are related to insights from the use of psychedelic substances. Many Santo Daime practitioners in fact assume that they are following in the line of early Christians, such as the Gnostics, with the implication that they imbibed something similar. I leave it to the reader to dissect that speculation.

In a typical Santo Daime ceremony, which can go on for several hours, a few servings of “Daime” are given. The primary form of worship is the singing of hymns while under the influence of the “Holy Daime.” Some ceremonies involve accompanying, simple group dancing (which admittedly I tend to avoid). There is not really a specific framework or belief system that is followed, or if one exists, I am not aware of it. The hymns are largely sung in their original Portuguese. There is a standard collection of such hymns from the early founders of the church as well as additions specific to individual churches, of which there are hundreds in Brazil and many spread throughout the world. Interestingly, the hymns are not “composed” by the authors, but said to be “received” and then transcribed. This involves a kind of direct transmission of a hymn from what might be referred to as the Astral realm, while under the influence of Daime, or in a dream, etc. This, of course, might sound far-fetched to many, although I will point out that many musicians have described such experiences, from Mozart to Brian Wilson and Paul McCartney. The hymns are generally simple and have certain patterns, with repeated lines. They almost invariably make references to Christian icons and, occasionally, African gods. Reading translations, they might not appear to be that different from more traditional Christian hymns, although they are more esoteric, generally, with perhaps a “trickster” quality at times. This can be problematic both for traditional Christians as well as many who have an aversion to Christianity, requiring a bit of an adjustment for many.

While some of these hymns occasionally invoke or refer to a specific Biblical theme, it is generally not doctrinal in nature. The expectation is that, due to the effects of the Daime, you will understand directly what is meant by, say, the love of Christ, God, Mary and other Saints, states of mind, etc. The communal singing of the hymns is meant to enhance this, and the “vibration” of the hymn is perhaps considered more important than what is specifically said (many of the American practitioners lack mastery of Portuguese in any case). Obviously, this is very experiential, and it would be difficult to convey, but there is often a sense of profound religious ecstasy experienced during ceremonies.

If that sounds a bit rosy, it is often the case that unpleasant or challenging states of mind arise. Ayahuasca is a very strong substance that can have a variety of effects. It can be very psychologically difficult at times, with aspects of yourself that you might not want to see being held up to you like a mirror. Moreover, as many are aware, Ayahuasca can induce vomiting. This is more common in early ceremonies, but even seasoned practitioners might occasionally succumb. Buckets are available for that purpose and it is even a bit normalized. Between the psychological and physical effects and the possibility of vomiting, it can often be overwhelming for beginners. It can take several ceremonies before one is really able to participate in the hymns at all.

The effects of the Daime can vary from one ceremony to the next and even from one minute to the next, far more than most other psychedelics, which tend to have a more consistent effect. Thus, you never really know for sure what you are going to get. Some of the experiences can be quite dramatic. In addition, the psychologically challenging aspects of the experience, physical sensations, perhaps akin to the opening of chakras discussed in Hindu religions are quite common and sometimes frighteningly intensified. Most people have some “visions” at times under the influence of the Daime. This can range from seeing fantastic or even frightening imagery, shapes or colors, to seeing specific entities that communicate with you in one way or another. Some seem more conducive to such experiences. Opinions might vary, but generally these entities are accepted as being real and not just drug induced figments of one’s imagination, with their own identities and motivations. This, of course, might also seem far-fetched, but I will only say that they seem non-imaginary at the time. For some, the same entities engage with them on a regular basis. In line with shamanic traditions, there are healing rituals which will usually focus on individuals in some sort of physical or mental distress.

The ceremonies themselves are often referred to as “works,” and they can often feel like such.

They can be joyous, but generally require a little fortitude, if not courage at some point. The question of why one would participate in such ceremonies is worth asking (and I often ask it of myself). Most consider the ceremonies healing and an opportunity for personal growth. As a psychiatrist, I feel it gives me a much greater understanding of the human mind and the underlying causes of mental illness. Many individuals are able to overcome substance addiction, work through personal issues, and gain some real sense of the divine through these ceremonies. I have known individuals who have ended an addiction after only one or two experiences, although most feel the need to return from time to time. Because of its Christian roots, it generally gives a more personal sense of Christian icons, as well as a more universal sense of religion.

While the religion might be self-limited by the specific culture from which it arose, what I think is important is that it is very much a religion, is based on the use of a psychedelic substance, and has existed well beyond being viewed as something faddish. It is, in fact, very much in a growth period. That said, it faces legal issues in most places and ceremonies have even been done in secret in countries with very repressive regimes, which I will not name. I am of the view that psychedelic substances are a valuable asset for anyone with religious yearnings or psychological/philosophical inclinations, and are currently being used in mental health treatment. I am of the hope that they will become more accepted and less vilified.

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Anyone who has a specific interest in the Santo Daime Church or these issues in general is welcome to contact me directly.