On April 10, 1891, Zélio Fernandino de Moraes was born in the district of Neves, Municipality of São Gonçalo, Rio de Janeiro, to Joaquim Fernandino Costa and Leonor de Moraes.

In 1908, the young Zélio, then 17 years old, had finished high school and was preparing to enter the Naval School, aiming to pursue a career in the Navy. However, around this time, he began to exhibit strange behavior that greatly concerned his parents.

At times, he would arch his body and speak with a very different accent, sounding like an elderly man. At other times, he would adopt a light and quick posture, with a firm gaze, as if knowing all the secrets of nature. His parents' worry grew as these "attacks" became more frequent, and the date for Zélio to begin his Navy training approached. They called Dr. Epaminondas de Moraes, Zélio’s uncle and the director of the Vargem Grande Asylum.

Dr. Epaminondas, after days of observation, returned the young man to his family, stating that madness did not seem to be the issue. He suggested they take him to a priest, as the case appeared to be more related to possession. The Moraes family also had a Catholic priest in their circle, so another of Zélio’s uncles was called to assist.

After observing Zélio, the priest decided to perform an exorcism, but without success. He attempted a second exorcism, again failing. A third attempt was made, now with several priests, but the manifestations continued despite all efforts.

After some time, Zélio began to suffer from a certain paralysis, which kept him bedridden for a period. One day, he sat up in bed and said, "Tomorrow I will be healed." The next day, he got up and walked normally, completely cured, as if nothing had happened.

After this, his mother took him to see a well-known healer in the region, Dona Cândida, who was known to incorporate the spirit of an elderly black man named Tio Antônio. This entity spoke with Zélio and, after prayers, revealed that he possessed the gift of mediumship and should work for charity.

Although Zélio's father was not a spiritist, he had a great fondness for Allan Kardec's teachings. On November 15, he decided to take Zélio to the neighboring municipality of Niterói to the Spiritist Federation. Upon arriving, they were received by the president of the entity, Mr. José de Souza, who immediately took Zélio to the working table.

Shortly after, Zélio stood up, and, under an external force, said, "There is a flower missing here," and immediately went to the garden, returning with a flower, which he carefully placed at the center of the table. This caused great commotion among those present, especially as surprising manifestations of caboclos and preto-velhos occurred in the room. Mr. José de Souza, a clairvoyant medium, addressed the spirit manifesting through Zélio and the following dialogue took place:

José de Souza: Who are you, occupying this young man’s body?

The spirit: I am just a Brazilian caboclo.

José de Souza: You identify as a caboclo, but I see traces of clerical robes on you.

The spirit: What you see on me are vestiges of a previous existence. I was a priest, my name was Gabriel Malagrida, and I was accused of witchcraft and burned at the stake during the Inquisition for having predicted the earthquake that destroyed Lisbon in 1775. But in my last physical existence, God granted me the privilege of being a Brazilian caboclo.

José de Souza: What is your name?

The spirit: If I must have a name, say I am the Caboclo das Sete Encruzilhadas, for there will be no closed paths for me. I come to bring Umbanda, a religion that will harmonize families and endure until the end of time.

As the conversation continued, José de Souza, among other questions, asked why there were not already enough religions, referencing the then practiced Spiritism. The Caboclo das Sete Encruzilhadas responded: "God, in His infinite goodness, established death as the great universal equalizer. Rich or poor, powerful or humble, all become equal in death. But you, prejudiced men, not satisfied with establishing differences among the living, try to bring these same differences beyond the barrier of death. Why can’t these humble workers from space visit us, if despite not having been important people on Earth, they also bring important messages from beyond? Why say no to Caboclos and Preto-Velhos? Were they not also children of the same God?"

He then made a series of revelations about what awaited humanity. This world of iniquities will once again be swept away by pain, by man's ambition, and by the disregard for divine laws. Women will lose their honor and shame, and the vile metal will buy characters. Man will become effeminate. A wave of blood will sweep through Europe, and when everyone thinks the worst has passed, a worse wave, even more destructive, will return to engulf humanity. A single military device will be able to destroy thousands of people in seconds. Man will become a victim of his own destruction machine.

Tomorrow, at the house where my vessel resides, there will be a table set for any entity that wishes to manifest, regardless of what they were in life. All will be heard, and we will learn from those spirits who know more, and we will teach those who know less. We will turn no one away, for this is the will of the Father.

José de Souza: What will this new church be called?

The spirit: Tenda Nossa Senhora da Piedade, because just as Mary cradled her beloved son in her arms, so will those who seek help from Umbanda.

The term "Tenda" was justified by the spirit: Church, Temple, or Lodge gives an impression of superiority, while Tenda recalls a humble home. At the end of the session, the Caboclo das Sete Encruzilhadas said, "I take a seed from here, and I will plant it in Neves, where it will grow into a tall tree."

Mr. José de Souza asked one last question: "Do you think anyone will attend your service?"

The Caboclo replied: "Every hill in Niterói will act as a spokesperson, announcing the service I will begin tomorrow."

On November 16, 1908, at 8:00 p.m., at Rua Floriano Peixoto, number 30, in the district of Neves, municipality of São Gonçalo, Rio de Janeiro, in the Moraes family dining room, the Caboclo manifested. A group of curious Kardecist followers and leaders from the Federation were present to see how these incorporations, considered undesirable or unjustifiable, would unfold.

After the incorporation, the Caboclo went on to attend to a paralytic, healing him immediately. Several sick or disturbed people received passes, and some claimed to have been cured. The Caboclo das Sete Encruzilhadas’ dialogue caused much speculation, and some mediums, who had been expelled from Kardecist tables for allowing the incorporation of caboclos, children, or preto-velhos, expressed solidarity with the young man who seemed not to fully understand what was happening to him, yet found himself leading a religious movement, a work that would only end with his death, but which his daughters Zélia de Moraes and Zilméia de Moraes would continue with the same devotion.

The Caboclo das Sete Encruzilhadas then said he would ascend to give way to another entity. Zélio, then, incorporated Pai Antônio, his preto-velho. This spirit, an ex-slave, seemed uncomfortable among so many people. Refusing to sit at the table with the other participants, he preferred to remain unnoticed, humble and bent over. This manifestation evoked deep compassion and solidarity from those present. When asked why he did not sit at the table with the others, he replied: "I don’t sit, master, I stay here. This is for white masters and slaves must respect."

Thus began the tradition of calling preta-velhas "Pai" (Father). When asked how he had died, Pai Antônio explained that he had gone to the woods to gather firewood, felt something strange, sat down, and remembered nothing after that.

Touched by such humility, someone respectfully asked: "Grandfather, is there anything you miss that you left behind on Earth?" 

To which he responded: "My pipe, master, the smoke I left on the log... Send the boy to get it."

Great astonishment swept over the room. It was the first time a spirit had requested something material, and the surprise was soon replaced by the desire to fulfill the old man’s wish. But no one had a pipe to offer.

At the next meeting, many had thought about the request, and various pipes of all types appeared in the hands of the attendees, including some mediums previously excluded from Kardecist circles for allowing the incorporation of spirits like caboclos, poor people, or pretos-velhos. They had joined the new house, the Tenda Nossa Senhora da Piedade, seeking the opportunity denied them in their original centers.

The joy of the old man, who was able to smoke his pipe again, was soon shared, as other mediums also allowed their caboclos, pretos-velhos, and other entities—previously considered undignified by the Kardecists—to manifest freely.

At the end of the session, the Caboclo established some rules for the continuation of the work, including: absolutely free service, white robes for all the workers, simplicity in the ceremonies (without musical instruments like drums or rhythms), and the focus on helping the poor and seeking the manifestation of spirits solely for the well-being of humanity.

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Orixás at TUSF:

1) Oxalá

2) Ogum

3) Oxóssi

4) Xangô

5) Iansã

6) Nanã Buruquê

7) Obaluaê

8) Oxum

9) Iemanjá

10)   Ibeji

11)   Orixá Exu

Line of spiritual service provide at TUSF:

1) Line of the Indigenous Spirits (Caboclos)

2) Line of the Ancient Wise Old Slaves of Brazil (Pretos Velhos)

3) Line of the Protector spirits (Exu)

4) Line of the feminine energy (Pomba Gira)

5) Line of the Children like spirits (Crianças)

6) Line of the Tricksters/Street People spirits (Malandros)

7) Line of the Healing spirits (Cura)

8)     Line of the Gypsy spirits (Ciganos)

9) Line of the people from Bahia Spirits (Baianos)

10) Line of the Cowhands/Cattle Drivers spirits (Boiadeiros)

11) Line of the Sailors (Marinheiros)