Tag Archives: Lines and Denominations

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!


Understanding the “lines” of Santo Daime (Religious Denominations)

What is the Santo Daime?


Is Santo Daime a religion?

Yes and no.

Please read our complete article about “Is Santo Daime a religion?” and that will answer all of your questions.

What are the denominations or “lines” of Santo Daime?

A line, in this case, is the term that is used for a specific denomination or group. It can also refer to the idea of a lineage, where a specific tradition is traced back.

Traditional Daime – Alto Santo


The line of Padrinho Sebastião and Céu da Mapiá


Heterogony in the line of Padrinho Sebastião

Many churches in this line have a focus that is more like “traditional daime” even though they do work in the line of Padrinho Sebastião. By this, I mean to say that they follow the standards of the rituals according to Céu do Mapiá, but carry on firm standard works that do not address the topics of Umbandaime, Spiritist or other Mediumistic matters.

These “traditional daimistas in the line of Padrinho Sebastião” might reject some or all of the sub-groups that we mention in the following sections as being heretical and having no place in the doctrine – while others simply take the stance that is not their path in the religion.

Some of these churches do not use cannabis at all although they can accept Padrinho Sebastião’s acceptance of it as “Santa Maria”.

On the other hand, some churches in this line (such as Glauco’s Céu de Maria in São Paulo, Brazil; or Céu de Santa Maria in Amsterdam, Netherlands) have a heavy emphasis on the use of “Santa Maria” as Cannabis and people will often be smoking Cannabis before, throughout, and after the work.

It also might make a difference for a Daime church if they are in communion with Mapia as a member of ICEFLU, or doing their own thing completely independently.


Not necessarily a “line” of its own, but it fits within the framework of Mapiá.

Some centers in this line that are of note are “Flor da Montanha” and “Fraternidade Kayman”.

Paulo Roberto and Céu do Mar

Paulo Roberto worked with Padrinho Sebastião and married his daughter. He founded his own church in Rio de Janeiro which is either the first or second church outside of the Amazon depending on who you ask.

Paulo Roberto’s entire focus of the Daime is mediumship and has devised his own new works such as the “Illumination work”.

Marco Gracie and Rainha do Mar


Leo Artese and Céu da Lua Cheia


Rastafari Daime – Céu de Santa Maria de Sião

There exists one church that works in the line of Padrinho Sebastião that is run by Rastafari men.

The line of Luiz Mendes and CEFLI – Fortaleza



Not always considered Santo Daime – it depends who is asking. The founder of Barquinha, Daniel Pereira de Mattos, was a Daimista who practiced with Mestre Irineu.

Other Daime Centers

Semi-Traditional Independent Daime Centers

There are many centers who do not work in a specific line, and they generally take traits from Traditional Daime combined with some other tradition. Some centers will have hybrid works that are a mix of Trad Daime + Padrinho Sebastião; or of Trad Daime + other changes.

New Age Daime Centers

Some of these centers are very “new age” and engage in all types of commercialized energy healing, and. Many people regard these centers to be a total heresy and an absolute departure from the essence of the Santo Daime religion.

These centers are sometimes compared to “Charasmatic Christianity” or “Pentacostalism”, given that attendees of the centers will behave much like the Christians who will throw up their arms in ecstasy, start speaking in tongues, burst crying into tears in the ceremony, and more other miscellaneous theatrical scenes. Some people believe these all to be authentic phenomena, while other people completely deny the authenticity of this and believe it is all a big charade where someone in an open and sensitive state from drinking ayahuasca will have some egotistic reaction.

There are many stories about how people at these new age centers will claim to “incorporate” Mestre Irineu in the work and proceed to “channel him” to address the crowd and give a lecture to the attendees of the work.

The Line of Sananda Das

Sananda Das is a Brazilian man who has taken the role of appearing to be an Indian mystical figure who has gained a cult following in Brazil and the Daime Diaspora. It is believed that there are between 10-20 centers following the line of Sananda Das, and it is currently spreading throughout North America and Europe.

The line of Sananda Das removes a lot of Catholic aspects and actually even changes the prayers to make them more “universalist” in nature; while also adding in additional works that bring in elements from Native American Indians’ Sun Dance and East Indian Hindu traditions. They wear a different star that actually has the fitas/alegrias/rainbow ribbons that are included on the womens’ uniform, and seem to function entirely as their own independent religion that claims some form of rightful lineage from Mestre Irineu.