Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-03T17:16:04Z No. of bitstreams: 1 thiagodemenezesmachado.pdf: 858311 bytes, checksum: 1076e37d12b5c91bd2b916ec5e21453d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-05T10:50:35Z (GMT) No. of bitstreams: 1 thiagodemenezesmachado.pdf: 858311 bytes, checksum: 1076e37d12b5c91bd2b916ec5e21453d (MD5) / Made available in DSpace on 2016-02-05T10:50:35Z (GMT). No. of bitstreams: 1 thiagodemenezesmachado.pdf: 858311 bytes, checksum: 1076e37d12b5c91bd2b916ec5e21453d (MD5) Previous issue date: 2014-03-31 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A ascensão do movimento Nova Era, a partir dos movimentos de contestação contraculturais que surgiram nos anos de 1960, representou o surgimento de uma “nova consciência religiosa” no mundo ocidental contemporâneo. Em Alto Paraíso de Goiás, local de convergência new age, essa religiosidade alternativa continua a relacionar-se com a contracultura, especialmente sob sua versão hippie. Esse ambiente torna-se o palco para experimentações religiosas de grupos cristãos alternativos, que, através de afinidades eletivas percebidas entre o universo neoesotérico, no qual se inclui o grupo rastafari, e o cristianismo, fazem suas negociações de sentido em direção a uma vivência religiosa capaz de conjugar a mensagem cristã com o estilo alternativo e neoesotérico. Essas negociações de sentido acontecem pela presença cristã no ambiente fronteiriço de Alto Paraíso e pelos contatos pessoais e cotidianos entre os evangélicos e os grupos neoesotéricos. A pesquisa etnográfica pretende mostrar como essas negociações são feitas entre os grupos evangélico e neoesotérico, bem como suas experiências rituais e estéticas que combinam elementos desses dois universos culturais. A bricolagem, neste caso, é orientada por uma sensibilidade que impõe limites às possibilidades apropriação evangélica dos conteúdos e elementos simbólicos neoesotéricos. / The rising of the New Age movement, from the countercultural movements of contestation that emerged in the 1960s, represented the emergence of a “new religious conscience” in the contemporary Western world. In Alto Paraíso de Goiás, place of new age convergence, this alternative religiosity continues to relate to the counterculture, especially under its hippie version. This environment becomes the stage for religious experimentations of alternative Christian groups, who, through elective affinities perceived between the neoesoteric world, which includes the rastafari group, and Christianity, make their negotiations of meaning towards a religious living capable of conjugating the Christian message with the alternative and neoesoteric style. The negotiations of meaning happen through the Christian presence in the boundary environment of Alto Paraíso and through the personal and daily contacts between the evangelical and neoesoteric groups. The ethnographic research aims to show how these negotiations are made between the evangelical and neoesoteric groups, as well as the ritual and aesthetic experiences which combine elements from these two cultural universes. The bricolage, in this case, is oriented by a sensibility which imposes limits to the possibilities of evangelical appropriation of the neoesoteric contents and symbolic elements.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-22T12:27:51Z No. of bitstreams: 1 vitordelimacampanha.pdf: 1045395 bytes, checksum: dd72339bb5761f1930d74bf3ff918598 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-22T15:42:06Z (GMT) No. of bitstreams: 1 vitordelimacampanha.pdf: 1045395 bytes, checksum: dd72339bb5761f1930d74bf3ff918598 (MD5) / Made available in DSpace on 2016-07-22T15:42:06Z (GMT). No. of bitstreams: 1 vitordelimacampanha.pdf: 1045395 bytes, checksum: dd72339bb5761f1930d74bf3ff918598 (MD5) Previous issue date: 2016-02-17 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo deste trabalho é apresentar e analisar como conteúdos tradicionalmente cristãos/católicos são rearticulados dentro de interpretações e práticas new age. O estudo busca entender as articulações e tensões entre Nova Era e cristianismo partindo do pensamento de Trigueirinho Netto, autor de dezenas de livros sobre espiritualidade e esoterismo, com conteúdos que vão de vida em outros planetas até reinterpretações da crucificação de Cristo. Trigueirinho é fundador de uma comunidade alternativa rural, a Comunidade Figueira, e um dos fundadores da Ordem Graça Misericórdia, idealizada em conjunto com autointitulados freis e madres videntes, a pedido de Nossa Senhora. Além da comunidade alternativa, grupos de seguidores urbanos acompanham palestras dos líderes e aparições de Maria via internet. Assim, a dissertação baseia-se na análise da cosmologia de Trigueirinho, da Ordem Graça Misericórdia, em duas etnografias: a primeira, sobre o grupo urbano de seguidores e a segunda, on-line, sobre a celebração de aparição de Maria promovida pela ordem. / This dissertation aims to present and analyze how traditionally Christian/Catholic contents are re-articulated within interpretations and New Age practices. The study seeks to understand the joints and tensions between New Age and Christianity, starting from the thought of Trigueirinho Netto, author of dozens of books on spirituality and esotericism, with content ranging from life on other planets to reinterpretations of Christ's crucifixion. Trigueirinho is the founder of a rural alternative community, the Comunidade Figueira, and the founder of the Ordem Graça Misericórdia, created in conjunction with friars and nuns seers at the request of Our Lady. In addition to the alternative community, urban groups of followers accompanying lectures of leaders and apparitions of Mary through the internet. Thus, the dissertation is based on the analysis of Trigueirinho cosmology, the Ordem Graça Misericórdia, by two ethnographies: the first, on the urban group of followers, and the second, on-line, on Mary's appearance celebration.

This essay will attempt to explore esoteric elements and connections in Hermann Hesses' final novel Das Glasperlenspiel and whether the narratives and beliefs held by the fictional realm of Castalia and the protagonist Josef Knecht fit into the tradition of western esotericism as defined by Kocku von Stuckrad and Antoine Faivre respectively. An attempt will also be made to explore why the novel has come to influence modern esoteric movements in what Wouter Hanegraaff defines as "New Age religion".

No description available.

The aim of this study is to get a better understanding of why people turn to astrology in todays secularized Sweden. More specifically, the purpose of the study is to investigate whether astrology functions as a mean of self-fulfillment in the pursuit of a deep self. Petteri Pietikäinen's five aspects of the deep self were used as theory in the study to define the concept of the deep self. To conduct the study, qualitative semi-structured interviews were used. Eight astrologically interested individuals participated in individual interviews. The result shows that astrology plays a function in all aspects of a deep self. How and when the respondents turned to astrology looked different. With everything from divination, narrative about the past and as maps of the deep self.

Many scholars have examined the religious phenomenon known as the New Age Movement, resulting in a large body of literature on the subject. Despite this abundance of prior research, only a small number of studies conducted in the United States investigate what it means to be a "New Ager" from the perspective of the members. In order to contribute to the academic understanding of New Age identities and communities, I conducted an ethnographic study of an alternative spiritual center in the Tampa Bay area, here called the Spirit Grove. My research includes over fifty hours of participant observations, ten in-depth interviews, and an analysis of documents collected at the center. My findings indicate that Spirit Grove members typically follow a career trajectory consisting of five stages. After they become members of the community, practitioners tend to interpret their journey as a spiritual discovery. Next, I identify and describe five community practices that are performed at the center, including discovering the self, healing the self, embracing diversity, creating order, and finding proof. In the conclusion, I discuss the larger implications of this study, including its limitations and possibilities for future research.

No description available.

Dark Retreat - to spend days in total darkness. A qualitative content analysis of people's experiences of dark retreats and the potential health benefits of such a retreat. This essay will examine spiritual and personal development YouTube channels where the content is about what it is like to do a dark retreat. The questions of the study is if they talk about that there are any health and physical benefits in doing a dark retreat and how their experience can be explained. This is linked to one of the key messages in the study which is to point to the altered state of consciousness and what life-changing transformation and positive change that can bring for the person who have experienced a transcendent and mystic state of consciousness. A dark retreat is one practice used in the tantric Tibetan Buddhist movement "the Great Perfection" Dzogchen where a person is for a long time in total darkness to gain knowledge of the emptiness of everything. The dark retreat tradition that is the focus of this study are linked to the new age movement that differs from the Dzogchen tradition regarding dark retreat in that there are no masters or rules that the person doing their dark retreat must follow. There is also an underlying commercial agenda for why people share their experiences of what it is like to do a dark retreat and upload their videos on YouTube. The pattern that became clear with the collection of the material was that those who are doing a dark retreat are working with some form of spiritual and personal development and it is these services that they want to sell by creating an interest by sharing their dark retreat experiences. This is something that is addressed and discussed in the study. The methods are conversation analysis to determine how genuine people are when they talk about their experiences in the dark. Content analysis is used to be able to find themes in the material for how the people experience their dark retreat stay, the focus on themes, phrases and words is linked to health or life-changing transformation. The findings from the content analysis are that people talk about surrender/acceptance when the situation became intense in the dark, that they met themselves/gained new insights, got a glimpse of relationships that have not been good and where there are things to work with and that there were a lot who were positive about their dark retreat stay.

Studien undersökte huruvida naturljud och lugnande musik i new age-genren kunde reducera matematikångest hos universitetsstudenter genom ett digitalt medium. Syftet med undersökningen var också att jämföra dessa med varandra. Inspiration kom från tidigare studier som visat att klassisk musik har underlättat den här typen av ångest, samt att naturljud kan åstadkomma en lugnande effekt hos människor. Två kompositioner skapades: ett musikstycke och en ljudkomposition. Dessa fick deltagarna lyssna på samtidigt som de genomförde uträkningar från en matematik[1]hemsida, för att efteråt svara på tio intervjufrågor. Hälften av deltagarna upplevde någon grad av matematikångest. Kompositionerna upplevdes som lugnande, förutom vissa enskilda ljud som kändes distraherande för några av testpersonerna. Ungefär 50 % av deltagarna föredrog musikstycket, medan resterande tyckte bättre om ljudkompositionen. Framtida arbete diskuterades, där förslag på hur undersökningen skulle kunna anpassas under en längre tid lades fram.

Jediism is a new religious phenomenon where fictitious material is used as religious source material. The phenomenon is called hyper-real religion because the fictitious source material being used in the real world makes it ‘hyper-real’. This study explored Jediism and its usage of Star Wars as a religious source material.  Semi structured interviews with participants from the two largest Jedi communities were conducted: Temple of the Jedi Order and Force Academy. The informats only answered about the Light Aspect of the community, which means that there is still more to be explored in Jediism as it has sides primarily focused on the Dark and the Shadow Aspects of the ‘Force’. Furthermore the phenomenon of Jediism is put in the context within the theoretical approaches of secularization, sacralization and post secularity by Liselotte Frisk and Peter Åkerbäck. By using this theoretical framework the questions regarding who the people are that are looking for this kind of religion, why they chose to be part of it and how the informants from Temple of the Jedi Order and Force Academy speak of Jediism in terms of religious ideas and praxis were explored.     It is argued that Star Wars is the main source material for the studied communities and that it's part of a larger religious movement in Europe and the U.S through the processes of secularization, sacralization and post secularity. Jediism and hyper-real religion, as is shown by this study, should be included in the larger religious landscape that has been shaped by other forms of New Age religion.