Valley of the Dawn (Vale do Amanhecer)

Tia Neiva (1925–1985), widowed with four children and working as one of Brazil's first female truck drivers, began experiencing intense visionary episodes in the late 1950s. The community she founded settled in 1969 at its permanent site near Planaltina, in the Federal District, where it built the temple complex — with its star-shaped open-air arena, elliptical lake, and giant symbolic figures — that gives the movement its name.

The doctrine, elaborated by Tia Neiva's channelled writings and systematised by her collaborator Mário Sassi, describes the Jaguars: spirits who incarnated across ancient civilisations (Egypt, the Mayans, interplanetary missions in some tellings) and are now reincarnated as the movement's mediums, tasked with managing the transition to a new spiritual age. Ritual life centres on disobsession — clearing suffering spirits from the living — performed by initiated mediums in richly symbolic costume within a strict liturgical order.

The movement's operational profile is what places it low on the CLCI. Attendance and treatment are free of charge by doctrinal rule (the movement sustains itself through members' voluntary contributions and the sale of ritual materials); the vast majority of adherents live ordinary lives and attend temples as clients or part-time mediums; initiation is open and departure carries no documented sanction. The temple town itself houses a resident community, but scholarship on the movement — a substantial anthropological literature exists — describes it as a devotional company town rather than a closed compound, freely visited by researchers, film crews, and the merely curious.

On the thought axis the movement scores like other total cosmologies: an unfalsifiable channelled doctrine, a complete in-group vocabulary, and authority located in the founder's revelations. But as with other comparators in this band, the CLCI's remaining axes register the absence of capture: no information quarantine, no financial extraction from clients, no exit apparatus. After Tia Neiva's death in 1985 the movement routinised into a federated structure of hundreds of daughter temples across Brazil and abroad, avoiding both succession catastrophe and centralised authoritarian drift.