What is certain is that the type of bond or encounter that generates this spiritual contact at the destination qualifies the soul of the visitor and, by qualifying his soul, it also raises the hierarchy of all his human conditions.
Needless to say, the impact and importance of transcendent life for people is truly significant.
In the specific field of health professionals, the recognition and acceptance of spirituality and religiosity as resources that can favour or help to cope with pain and suffering, both physical and psychological, has also become increasingly relevant.
Research shows that religiosity is an important factor in physical and psychological health. Religious people have less depression, anxiety, stress, suicide and less unhealthy habits such as the consumption of alcohol and other psychoactive substances. Religious people have lower morbidity and mortality rates, better and quicker recoveries from physical illnesses (such as heart surgery or hip eruption), addictions (alcohol and other substances), or post-traumatic stress. This evidence can be related to different psychological strengths that religiosity promotes, especially forgiveness, gratitude, spirituality, justice, hope. According to the contribution of the International Journal of Developmental and Educational Psychology - April 2019
Addressing these advantages of spiritual tourism will help us to rethink the perspective of tourism communication, generating a communication that does not only seek to satisfy the contextual religious experience: transfer services, accommodation, stays, cultural visits, etc.
I believe that it is time to aspire to a communication that seeks to bring man closer to this sense of transcendence, a communication that reconnects man with God and transforms his life.
We must not forget that the religious sense of destiny requires a communication that transcends the eminently cultural, in order to offer each person the possibility of recovering or strengthening his or her interiority. This is the element that constitutes the central axis and essential motive that moves the faithful to a destiny of a spiritual nature.
It is time to think then of a communication that is not so much centred on the sensitive experience as has been so much talked about in recent years. In this way we have generated a religious tourism based on consumer marketing and not on the development of the human soul.
I believe that we have to go a step further, since it is not only a sensitive experience, but a transcendent experience that builds an intimate and non-transferable bond for each person.
The great challenge will be to break out of the moulds of traditional communication suggested to us by the market and all marketing and communication trends. We must dare to ask ourselves: what is the mysterious and hidden language that operates on our consciousness in relation to the religious fact that each one of us is looking for?
Perhaps the most interesting challenge of tourism communication forces us to step out of the debate on traditional marketing techniques and to begin to take a step further into the deep meanderings of man's relationship with the religious element that our tourist destination offers.
It is not possible to develop spiritual tourism with an empty soul. It is necessary to believe and to hope.
I suggest that faith-based tourism should be essentially spiritual rather than cultural. It is spirituality and a sense of transcendence that are fundamental to people's well-being.
It is necessary for future communicators to assume the spiritual and religious dimension of tourism as part of the development of human beings and societies, so that they are prepared, both senders and receivers of tourism, to know how variables such as faith in God, spiritual well-being, beliefs, convictions and spiritual needs, coping styles, spiritual perspectives, among other aspects inherent to the development of the human person affect tourism activity.
It is pertinent that senders and receivers engage in the mutual commitment to offer all efforts to allow the subjective and wonderful personal encounter with those values, feelings, and transcendent dimensions that qualify individuals and peoples, allowing each one to improve their quality of life and relationships with the environment and others, after finding a new meaning to their lives.
Spirituality, religiosity and empathy. Leónides del Carmen Fuentes. Thesis of the Universidad Católica Argentina https://repositorio.uca.edu.ar/bitstream/123456789/12569/1/espiritualidad-religiosidad-empatia.pdf
Emotion and new spiritualities. Por una perspectiva relacional y situada de los afectos. by Nicolás Viotti - CONICET, Argentina - Antipoda. Revista de Antropología y Arqueología, núm. 28, pp. 175-191, 2017 - Department of Anthropology, Faculty of Social Sciences, Universidad de los Andes.
Spiritual Science Research Foundation. https://www.spiritualresearchfoundation.org/es .
Spirituality, religiosity and empathy. Lic. Leónides del Carmen Fuentes. Thesis from the Universidad Católica Argentina https://repositorio.uca.edu.ar/bitstream/123456789/12569/1/espiritualidad-religiosidad-empatia.pdf
RELIGIOSITY AS A HUMAN STRENGTH. Article from the International Journal of Developmental and Educational Psychology, vol. 1, no. 1, pp. 309-316, 2019Asociación Nacional de Psicología Evolutiva y Educativa de la Infancia, Adolescencia y Mayores. https://www.redalyc.org/journal/3498/349859739032/html/
Mg Lic Adrián Nelso Lomello
Mar del Plata, 28 June 2022.