Território das espiritualidades : quando as experiências espirituais condicionam as relações sociais no território.

Abstract

With the main objective of analyzing how the territoriality of the New Age is constructed in a given sociocultural context, the thesis was structured in four specific objectives, namely: a) to research the particular context in which the subjects began their spiritual quests; b) seek to understand the relationship of Novaerist spiritual experiences in the field of legitimation of truths; c) identify the transformations in the daily practices of spiritual seekers; d) seek to understand the nature of the New Age that was configured in the research area. Therefore, the data collection was based on semi-structured interviews whose intention was to listen to the reports of the experiences of 11 individuals who entered a path of spiritual search. The questions that guided the conduction of the interviews were: What is this New Era? How does it emerge/insert itself in places and regions? How does each spiritual seeker establish their relationship with spirituality? What are the main transformations perceived by spiritual seekers themselves? What other transformations appear? As the New Age is an increasingly present phenomenon in contemporary societies, what are the contributions to thinking about regional development? We sought in the territorial approach the central theoretical-methodological support of this investigation whose perspective was centered on the integrated understanding of the multiple dimensions questioned to the research object, a category of territorial development. In this way, we understand that New Age spirituality crosses the multiple dimensions of subjects' daily lives; in some, more actively, in others, covertly. It excites a very varied field of tensions where, in any of the situations, subjectivities are produced. Thus, territorialization in the New Age affects individuals who are not only spiritual seekers - either by exciting a field of tensions, or by promoting cognitive contamination, or by instituting new orders to relationships and even reconfiguring elements of capitalism itself. In this sense, the territory of spiritualities is not only that landscape that is apparent to our eyes, but it necessarily assumes immaterialities, other subjectivities, and also, still other subjects, producers of other territories: a new dynamic to the movement of totality. Therefore, we show that the territory of spiritualities transcends itself and therefore we risk suggesting that it is a new era of territories. Not necessarily built by subjects who are openly spiritual seekers, but also by other subjects who, in one or another aspect of their lives, are resignifying some of their relationships, appropriated in New Age statements. And we dare say that a next era is also approaching, that is, a new generation of subjects born in a New Era and, therefore, whose relationships are, since their birth, largely constituted on a new basis of modeling.