Confirming this view, one can see that the criticisms of the urban use of Daime are based on an incorrect notion of how it is used in the Amazonian Region that does not take into account the fact that, from its beginning, Mestre Irineu's doctrine was directed to a population that was already urban or in the process of urbanization. The adaptations needed for larger urban areas, would, therefore, be relatively simple, similar to the ones which were necessary for the adaptation of the Afro-Brazilian religions, originating in smaller northeastern cities, to a metropolis like São Paulo, for instance. In addition, it must be remembered that, even in the Southeastern area, many churches are located in rural areas, where there is an effort to reproduce the communitarian life patterns of Colônia 5.000 or of Céu do Mapiá. Thus, there is the possibility that this dichotomous reasoning has as its origin, the intention of validating predetermined value judgments. These seem to be directly related to the question of which states of consciousness are to be recognized as healthy or normal. After all Medicine and Psychoanalysis frequently tend to label any kind of spiritual experience as pathological phenomena. Therefore, an important current in psychoanalysis, following the example of Freud himself, interprets the unifying and oceanic states of mystics as a regression to a primary narcissism and to childish helplessness, and sees religions as a collective obsessivecompulsive neurosis. Shamans are frequent by described as squizophrenics or epileptics and even great saints, prophets and religious masters, like Buda, Jesus, Mohamed, have been, occasionally given the most varied psychiatric labels (6). It is difficult for daimistas to escape from such a treatment even though they even profess ideas which are fully identified with the spiritual and social values which are considered to be emblematic of our society such as those expressed in the formula used to close the Daime works.