Home›Articles›Céu do Mapiá, a Village Built as a ChurchArticlesCéu do Mapiá, a Village Built as a ChurchCitation FormatsGeneral ReferenceGeneral Reference Citation TextDivinity Atlas. "Céu do Mapiá, a Village Built as a Church." Accessed August 30, 2026. https://divinity.interactivelion.com/articles/sebastiao-mota-de-melo-ceu-do-mapia-a-village-built-as-a-church.Copy General ReferenceAPA StyleAPA Style Citation TextDivinity Atlas. (n.d.). Céu do Mapiá, a Village Built as a Church. Retrieved August 30, 2026, from https://divinity.interactivelion.com/articles/sebastiao-mota-de-melo-ceu-do-mapia-a-village-built-as-a-churchCopy APA StyleBibTeXBibTeX Citation Text@misc{divinityatlas-c-u-do-mapi-a-village-built-as-a-church, author = {Divinity Atlas}, title = {Céu do Mapiá, a Village Built as a Church}, year = {2026}, url = {https://divinity.interactivelion.com/articles/sebastiao-mota-de-melo-ceu-do-mapia-a-village-built-as-a-church}, note = {Accessed August 30, 2026} }Copy BibTeXLearn MoreCross-Tradition ConnectionsSourcesComments (0)Reader Challenges (0 open reader challenges)Learn MoreCéu do Mapiá, a Village Built as a Church In 1983 Sebastião Mota de Melo led a group of families deep into the forest of Amazonas state, to a site on the Igarapé Mapiá, a tributary of the Purus, days from the nearest town. What they built there was not a mission station but a village: houses, gardens, a school, a clinic, and at its centre a hexagonal church for the works. Céu do Mapiá was conceived as a community in which the religious life and the ordinary one would not be separable, and it remains the headquarters of the CEFLURIS line of Santo Daime and a destination for members travelling from Brazilian cities and from abroad. The move was a considerable act of organisation and also a considerable risk, and it followed an earlier stage at Colônia Cinco Mil outside Rio Branco. Under Padrinho Sebastião the tradition also changed. He brought in Kardecist spiritism and material from Umbanda, received a large body of hymns of his own, and accepted urban Brazilians and then foreign visitors into the works. The older Alto Santo community, which kept to what Mestre Irineu had left, regards those developments as additions rather than inheritance, and the two lines have remained distinct. The village sits deep inside protected federal forest, so its legal existence has been bound up with Brazilian land and forest policy as well as with religious freedom, and the two questions have travelled together ever since.Cross-Tradition ConnectionsArticle OnSebastião Mota de Melo, Historical Figures Well-attested Source Divinity Atlas Long-Form Articles, First Editiontier 1SourcesDivinity Atlas Long-Form Articles, First Editiontier 1Comments (0)No comments yet. Be the first to share a thought.Sign in to join the discussion.Reader Challenges (0 open reader challenges)No disputes yet. Spotted an error or a better source? Open the first one.Sign in to dispute this or suggest a correction.View At A Past YearThe atlas records no dated fact of its own for this entry, so there is no other year to choose.Show This Year