Submitted by Kelson (kelson@ucb.br) on 2016-08-10T18:39:32Z No. of bitstreams: 1 PaulaReyVilelaDissertacao2015.pdf: 1483700 bytes, checksum: bb313c8fc4c23a5e147be5b75964f7e2 (MD5) / Made available in DSpace on 2016-08-10T18:39:32Z (GMT). No. of bitstreams: 1 PaulaReyVilelaDissertacao2015.pdf: 1483700 bytes, checksum: bb313c8fc4c23a5e147be5b75964f7e2 (MD5) Previous issue date: 2015-09-11 / This research focuses on one person leader of a messianic movement in Brazil, Master Yokaanam, originally called de S?? Ocean. This was diagnosed with religious paranoia psychiatry. Nevertheless, Master Yokanaam effected a rich religious and community life. Question as it did his religious experience and their possible connections and distinctions with the mystic delirium, as proposed by traditional psychopathology. The aim was to describe their religious experience and critically examine their diagnosis, from an ethical point of view, epistemological and practical. It was considered for such discussions the knowledge of jasperiana psychopathology, Freudian psychoanalysis, psychology of religion, especially in William James, phenomenology of Husserl and Merleau-Ponty, and an introduction to Kantian philosophy. The method was the historiography and the history of life. We see that Yokaanam started its activities "psychic" in childhood, however, he only came to take them over in 1944 after the fall of President Vargas plane, which was official pilot. From this episode, he says he accepted his call to continue the Emmanuel Mission, becoming the Master Yokaanam, the Spiritual Head of the Religious Institution Universal Spiritual Brotherhood. His religious experience presents itself in the creation of eclectic doctrine in relief work for children abandoned in mediumship, the characters of belief reincarnated history and incorporation of Umbanda entities. From this, now has followers who sought him initially in search of spiritual healing. Without commenting on the ontological reality of the transcendent, the phenomenological approach adopted in this research led to glimpse such phenomena without delegitimizing Yokaanam experience with the transcendent, with time and space, as well as what happens in your world of life, the intentionality of consciousness. That is, a comprehensive clinic, their religious experiences are not just appreciated by its form or its contents, which resemble religious delusion, or the speeches of power that prevail in the West, they tend to dichotomizing human perceptions between false and true. Instead, they are seen as intrinsic to his own life story, and in this, their destination lived as prophetic, behaving fundamental sense in their context and with those who surround him. / Esta pesquisa tem como foco uma pessoa l??der de um movimento messi??nico no Brasil, Mestre Yokaanam, originalmente chamado Oceano de S??. Este recebeu o diagn??stico de paran??ia religiosa pela psiquiatria. N??o obstante, Mestre Yokanaam efetivou uma rica vida religiosa e comunit??ria. Questionamos como ocorreu sua experi??ncia religiosa e suas poss??veis conex??es e distin????es com o del??rio m??stico, tal como proposto pela psicopatologia tradicional. O objetivo foi descrever sua experi??ncia religiosa e examinar criticamente seu diagn??stico, de um ponto de vista ??tico, epistemol??gico e pr??tico. Considerouse para tais discuss??es os saberes da psicopatologia jasperiana, psican??lise freudiana, psicologia da religi??o, sobretudo em Willian James, fenomenologia de Husserl e Merleau-Ponty, e uma introdu????o ?? filosofia kantiana. O m??todo foi a historiografia e a hist??ria de vida. Vemos que Yokaanam iniciou suas atividades ???medi??nicas??? na inf??ncia, contudo, ele s?? veio a assumi-las em 1944, ap??s a queda do avi??o do presidente Vargas, do qual era piloto oficial. A partir deste epis??dio, ele diz que aceitou seu chamado de continuar a miss??o de Emmanuel, transformando-se no Mestre Yokaanam, o Chefe Espiritual da Institui????o religiosa Fraternidade Espiritualista Universal. Sua experi??ncia religiosa se apresenta na cria????o da doutrina ecl??tica, no trabalho assistencial a crian??as abandonadas, na mediunidade, na cren??a de personagens da hist??ria reencarnados e na incorpora????o de entidades da umbanda. A partir disso, passou a ter seguidores que lhe procuravam inicialmente em busca de cura espiritual. Sem se pronunciar sobre a realidade ontol??gica do transcendente, a postura fenomenol??gica adotada nesta pesquisa levou a vislumbrar tais fen??menos sem deslegitimar a experi??ncia de Yokaanam com o transcendente, com o tempo e o espa??o, bem como com o que ocorre em seu mundo da vida, na intencionalidade da consci??ncia. Ou seja, numa cl??nica compreensiva, suas experi??ncias religiosas n??o s??o apreciadas simplesmente pela sua forma ou seu conte??do, que se assemelham ao del??rio religioso, ou pelos discursos de poder que vigoram no Ocidente, que tendem a dicotomizar as percep????es humanas entre falsas e verdadeiras. Em vez disso, elas s??o vistas como intr??nsecas ?? sua pr??pria hist??ria de vida e, nesta, ao seu destino vivido como prof??tico, comportando sentidos fundamentais em seu contexto e junto aos que o cercam.