spiritual architecture research paper

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• Smruti Raghani, Tejwant Singh Brar, Mohammad Arif Kamal. Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development. American Journal of Civil Engineering and Architecture . Vol. 9, No. 2, 2021, pp 59-63. https://pubs.sciepub.com/ajcea/9/2/3 ">Normal Style
• Raghani, Smruti, Tejwant Singh Brar, and Mohammad Arif Kamal. 'Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development.' American Journal of Civil Engineering and Architecture 9.2 (2021): 59-63. ">MLA Style
• Raghani, S. , Brar, T. S. , & Kamal, M. A. (2021). Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development. American Journal of Civil Engineering and Architecture , 9 (2), 59-63. ">APA Style
• Raghani, Smruti, Tejwant Singh Brar, and Mohammad Arif Kamal. 'Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development.' American Journal of Civil Engineering and Architecture 9, no. 2 (2021): 59-63. ">Chicago Style

Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development

Spirituality is a concept that has deep meaning in the universe and is independent of time and place yet connected to architecture. It is a broad notion that touches everyone. The sense of Spirituality and its interrelation with architecture is a topic that needs research. Today's architecture requires an explanation for its effects on the spiritual growth of an individual. The term spirituality is not widely observed in today’s architecture and is not used in most contemporary architecture. The past architect being aware of the spiritual growth’s significance had shaped an architecture that was proportionate to that time's culture and beliefs. By using architectural elements, they had filled the objective body with spiritual beliefs. This paper presents the impact of contemplative spaces and sacred geometry on the spiritual development of a person and also it studies the relationship between spirituality and architecture. This paper also discusses how architecture and contemplative spaces accelerate the recovery rate and the individual's spiritual journey.

1. Introduction

Human belief, in the unseen world and the mystical universe is the core of an individual's spiritual development 1 . Spirituality is defined in different ways by different people. It is defined as a set of values and beliefs about self and universe considering own and other's mental health. At the same time, it is the lost aspect of mental health. The spiritual entity is considered to find life's meaning, divine love and harmony, inner and mental peace, innermost power, understanding birth, and death cycle. It connects to a person's kindness, humility, and ability to forgive and encourages honesty, patience, and empathy. Being multidimensional makes spirituality a complicated concept to define and difficult to form any boundaries. Spirituality has different perceptions and meanings for every individual 2 . The Cambridge dictionary defines spirituality as “The quality that involves deep feelings and beliefs of a religious nature, rather than the physical parts of life.” Collins's dictionary says, “Spiritual means relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings.” Whereas the Oxford dictionary says, “Relating to or affecting the human spirit or soul as opposed to material or physical things.” Dr. Maya Spencer explains that Spirituality involves recognizing a feeling or sense or belief that there is something greater than me, something more to being human than sensory experience, and that the greater whole of which we are part is cosmic or divine. Another researcher, Aldridge, in his book regarding spirituality and modern medicine, cites at least 24 definitions of spirituality. It can be stated that there are many meanings and definitions to spirituality and depending upon the perception of an individual. It will always vary. Hence, there are difficulties with the definitions of spirituality since it states the concepts of universal connection, God, etc. though it is a subjective reality, not an objective one 3 .

• Figure 1 . Co-relation of Architecture-Spirituality and Mental health

2. Research Methodology

In this paper qualitative research method has been used. The systematic literature review has been explored through internet and secondary data from relevant published academic literature from journals articles and research papers. The data collection in the qualitative research are the data that comes from a number of case study examples that are described descriptively and are supported by illustrations and photographs to reinforce the arguments put forward. The basic concepts and backgrounds are investigated through literature and on-line media, observations to work for qualitative analysis conducted for the impact of contemplative spaces and sacred geometry in the spiritual development of individual person. The paper also presents the relationship between spirituality and architecture. It also discusses how architecture and contemplative spaces accelerate the recovery rate and the individual's spiritual journey.

3. Spiritual Approach in Ancient Architecture

In historical architecture, spiritual interest buildings have always been related to very well-defined, précised, and complicated measurement systems. These geometrical relationships, ratios and proportions, and perfect geometry allow the growth and flow of spiritual energy. Architecture communicates with the physical as well as the mental status of an individual through the senses. Figure 1 shows the varying spatial arrangements and materials stimulate different emotional states and states of mind 4 . Historical buildings such as Temples, Mosques, Churches, etc., have played a significant role in the development of architecture, each holding examples of the timeless architecture quality. The spiritual space's ancient architecture has incorporated the main spiritual approach principles and quality of life improvement concerning spiritual values. Along with the focus on the form and aesthetics of the space, the architectural design concentrated on the user's spiritual growth. The spiritual energy flows through the shapes, which give the building a spiritual quality. These buildings are also designed following geometry which easily allows the spiritual energy to flow through space.

4. The Spiritual Aspect of Contemporary Architecture

Modern architects such as Jorn Utzon, Tadao Ando, and Peter Zumthor seemed to be following and guided by philosophies of architecture's origins. Structures designed by them are highlighting as they possessed the sense of eternity and divinity. The architecture designed on their principles seems simply right and would always be so ( Figure 2 ). Professor Karsten Harries wrote in his research Building and the Terror of Time that beauty was derived from the language of timelessness and identified this quality as being 'organic' and originating from within us, yet he could not describe it simply with words. Christopher Alexander in The Timeless Way of Building explained that the fundamental quality of the building is relatively more important by expressing the meaning of the words' alive', 'whole,' 'comfortable,' 'free,' 'exact,' 'egoless,' and 'eternal,' which he believed did not communicate the essence of the quality of timelessness of the architecture 5 . Alexander stated that this quality could not be named and described in simple words. On the other hand, he recognized that it existed as an essence of architecture that would transcend time 6 . Nevertheless, the experiences of architecture in terms of the senses seem to be lacking in much of modern architecture 4 .

• Figure 2 . Parameters of Contemporary Architecture concerning Spirituality

In the article Hapticity and Time, Juhani Pallasmaaha mentioned the lack of attention to sensory experience in modern culture and the benefits of considering it for architecture 7 . The recent interest in fabrication and construction in most architecture fails to produce work, reflection, or discourse on space's spiritual dimension 8 . Tom Porter also wrote about the lack of consideration and expressed that designers' awareness of the senses could form a much higher order of well-designed space 9 .

5. Sacred Geometry and Spirituality

The geometrical conditions producing these energy qualities using geometrical shapes, numbers, proportions, colours, and sounds to replicate the quality of energy balance can be found through sacred geometry. Once it is done, similar geometric methods can be formed to magnify it, store it, spread it in a concentrated, laser-like manner, or radiate it from a central point to cover broad areas. It can also charge the energy fields of other matters with this quality 10 .

Throughout the centuries, some places have been recognized as a sacred site of powerful transformative energies. These energies are not the monopoly of any one belief system but are available to all. Such space acts as a spiritual amplifying glass, magnifying the strength of both positive and negative energies. This gives the individual a unique chance to speed up the course of their evolution and mindfulness 11 . Spirituality involves a highly complex variety of procedures. It occurs in very comprehensive and varied ranges of aspects of a person, including changes in their mind's specific parts. Along with healing of the body, there are often healings of emotions, mind, and spirit. In healing from issues at any of these levels, there may be effects individually, plus simultaneous changes at other levels, which can be profoundly observed, connected with the sacred geometry 12 .

• Figure 3 . Aspects of Spiritual Architecture

6. Architecture and Spirituality

Designing Architecture is designing places and spaces for human experience. It has an extensive and often varied history. Architects understand the aware processes of determining this context to a certain extent. The role of architecture in shaping the human experience needs to be understood 13 . Marcus Vitruvius Pollio has exhibited the three qualities of firmitas, utilitas, and venustas, i.e., it must be firm and robust, useful, and aesthetically appealing, in his book De Architectura 2000 years ago. These three requirements can be seen missing in today's architecture 13 . Mostly, architecture is thought of as a profession that deals with the aesthetic part of the structure and designs that please the user through various applied principles. Nevertheless, it should also respond to the functional, mental, and spiritual needs of the user.

The search for reality, authenticity, and peace is going on since the beginning and is unending. It is not very easy for a human being to accept anything unknown, invisible, and does not have any form or shape. 14 . Attempt to become aware of the spirit is referred to as spirituality. “Spiritual architecture” is the system of the building which empowers this consciousness.” It is an act of highlighting or bringing forth the self, not by rejecting matter but by manifesting it in the matter, at various levels, and in multiple forms.” As defined by E V Walter, Spiritual space is a specific environment and phenomena which accelerates the process of imagination, nurtures spiritual experience, and express the spiritual truth 15

Spiritual space can be seen in different ways in nature as well as the manmade environment. A spiritual space found in Mother Nature is a place chosen by individuals or groups and identified as a spiritual space. It is a separate space, set apart from the surroundings by its distinct character and, thus, different from typical or commonly found places. Spiritual space is identified because of the human need to establish a connection with the inner self. The same spiritual place to one individual or group of people may not be spiritual to others. The architecture of space can trigger the senses and evokes positive energies. It helps in calming the mind and makes it peaceful, taking it beyond the physical state. It is an inevitable part of life that is more than mere physical shelter or symbolic artefacts. “They are catalysts towards our “dwelling,” between our being and the world. Architecture, together with the other arts, has, since time immemorial, been one of the most potent means to pursue and realize this quest and give it physical-symbolic expression: how to create an identity and a place for our being from within the vast, shapeless, and infinite extent of time and space; how to affirm our presences and gain a foothold, in the universe 16 . Architecture must be an expression capable of providing an enriching experience and memorable image by expressing spirituality in the material. It must incorporate an experience of the form and formlessness that the senses perceive and beyond that.

It can be observed in the modern era that spirituality and religion are often separated. It is visible that there is a blend of humanistic psychology with mystical traditions with personal development and wellbeing 17 . On the other hand, architecture includes building technology, landscape design, urban planning, design, etc. If Architecture and Spirituality are combined, a new type of architecture can be observed, ingrained by spirituality. Spirituality and architecture have always been naturally connected ( Figure 3 ). This attraction has established itself in unusual achievements in the field of construction. The relationship of spirituality and architecture influences architectural qualities and understanding of a space which leads the architecture of a space to become spiritual.

Spirituality allocates significant power and demands great responsibility to architecture. Considering “space” as the central concern of architecture and focus on form and geometry, architectural aesthetics must be connected to the design’s spiritual aspect. The spatial, formal, or constructivist interpretations of architecture play a significant role in spiritual development. The phenomenological production and reception of architecture in historical, theoretical, compositional, or technical appraisals must be considered. Spirituality is ultimately lived and is being practiced in the present. The material world that architecture brings forth invites existential and spiritual experiences. Materials, structure, elements, and details seem to interact with light, living nature, time, and people. Thus, architectural making affects people's spiritual growth. The capacity of architecture to touch people's souls for good or bad deserves careful phenomenological investigation. 8

• Figure 4 . The exterior view of Thorncrown Chapel

Spirituality was defined as 'the sacred' or, in any context, being animated by God. In current eras, spirituality is being detached from religion 17 . At the same time, architecture is understood to be comprised of architecture, building technology, landscape architecture, urban design, and planning. Combining the terms “Spirituality “and “Architecture” leads to a new form of architecture that spirituality embeds. Spirituality and architecture have a deep-rooted link.

The interlinking of spirituality and architecture has a huge effect on architectural qualities and understanding of built form, which leads the architecture of space towards becoming spiritual. Many interpretations relate to architecture and psychology, but their practical implications are underused. In studying the interactions between architecture and spirituality, the key to understanding contemporary design can lead to a better quality of life. Though modern health concerns take care of mainly physical and medical aspects, the main reason for complete wellness leads to a deep connection between spirituality, healing, and mental health. Spirituality helps to manage everyday stress, and architecture enhances spirituality. Enclosed spaces and an open environment motivate the spiritual qualities and human experience. Architecture affects health, healing, and general wellbeing. “While we daily interact with many practical, aesthetic, and religious objects, the impact that architecture has over our lives is one of the most profound produced by human . We spend up to 90% of our time in buildings that may affect us greatly even when their influence is not consciously noticed” 8 . Built environments encourage contemplative states leaving a direct impact on the brain. “Viewing buildings designed for contemplation may evoke experiential and brain signatures that consistently differ from those induced by buildings that serve everyday functions” 8 . Dr. Kinder states that monks and nuns 900 years ago have expressed their spirituality through buildings 18 .

7. Case Studies

The two case studies on how architecture impacts the spiritual state of mind have been analyzed

Thorncrown Chapel ( Figure 4 ) in Eureka Springs, Arkansas, is an example that shows that design impacts the mind.The chapel was designed in 1971 for Jim Reed, a resident of Pine Bluff, Arkansas. The viewer admired the site. This gave an idea of building a glass chapel in the woods for the people passing by to rest and rejuvenate themselves. Though it is only 24 feet wide, 60 feet long, and 45 feet tall, it is more significant than life. It was selected as the fourth most impressive design of the 20 th century by the American Institute of Architects. The American Institute of Architects chose it as the fourth most impressive design of the 20th century. Over five million people have visited the chapel since 1980, and they have felt the spiritual impact that has won Thorncrown chapel numerous awards in architecture.

• Figure 5 . The interiors of Thorncrown Chapel

The construction material used is all organic, which merges the natural surroundings ( Figure 5 ). The chapel's intricate trusses and the surrounding trees develop persistently changing forms of light and shadows which appear during the day and at night; reflections of the lights appear to surround the entire building. It gives a hypnotic spiritual experience which associates with the Thorncrown Chapel. “Our sense of awe is influenced, in part, by having space above our head that is not visible until we move our eyes (and probably our head) upward” 13 . A spire on a cathedral was transformative as it stimulates some primal notions of something ethereal. The silence of nature deep in the woods provides a “quiet” experience which is calming.

The Church and Santa Fe training Centre is located on the west side of Mexico City. This structure represents the city's cultural and social ethics and thus is a landmark of the place. The design concept is based on the geometric strokes, which are repeated in 7 golden rectangles, two curves with a straight line that forms the cross of light which faces north. It depicts an abstract symbolism formed by The Temple, which is the main building and It has a distinct height and shape, and the complex is formed as a replica of the curve that provides the origin ( Figure 6 ).

• Figure 6 . The exterior view of San Josemaria Escriva Church

The space that develops curves in the cross's straight lines at the top allows the sunlight in the building, which makes fascinating effects on the walls inside. “This geometry creates two walls outside cover it with zinc modules, scales that are directing the movement of the walls and create a texture of light and shadow with the sun's journey, for coating the inside and integrates with wooden maple staves which is a very noble material that gives us warmth and flexibility to adapt to the curved shapes of the walls looking for the light that would never get to touch it.” 19 . This glorious space is well-lit naturally by the skylight on a cross shape. On the further extreme, some doors open the adjacent hall, which ends in a water mirror. Modern materials, such as hard bricks, cement-based mortars and renders, modern paints, and external sealants, are precisely designed to keep dampness out of the building by forming a water-resistant physical barrier. They are likewise designed to be firm, rigid, and inflexible. This, in turn, led to a revolution of shape. It does not outwardly look like a church at all. Only its light contrast and fish layout show its actual purpose. The interior exhibits the same geometry, optical illusions, and play. This is the main attribute of modern architecture, yet it gives a deep spiritual connection with the user and space 20 . Though situated at different locations in altogether different surroundings, the structure's primary purpose is to let the user connect spiritually and with the structure. The materials, construction techniques, period of construction, and location are entirely different in both cases. Thorncrown Chapel is situated in a wood-side location, whereas San Josemaría Escrivá Church is urban. Both seem to be serving the purpose by using solid geometry, proportions, and scale, which evokes the user's desired spiritual feeling.

8. Conclusion

Architectural achievements contribute to reinforcing the ideology or creating a revolution in the inherited spiritual values and beliefs. The gap that has been developed between the spiritual path and architecture quests for authenticity and identity between the demands of modern, efficient designs and moral spirituality. The field of 'Spirituality and Architecture' is promising and fulfilling human longing for improved life and realistic environments, which leads to optimal satisfaction. The gap between shaping designs and how the solutions are conceived has a significant impact on spiritual growth. Architecture must be developed by thinking creatively to find three-dimensional solutions to human habitats. The spiritual connection to such designed spaces imaginatively utilizes the scientific process to find new knowledge of value. The maximum time of our waking hours is spent inside a building, feeling it. The current understanding of spirituality used in architecture tends to place more excellent value on specific ways of viewing the profession's core value. In this article, a comprehensive meaning of spirituality has been discussed about its use in architecture. Understanding of architecture about spirituality must be considered equally valuable and trustworthy. Using this inclusive understanding of spirituality concerning architecture, it is expected to incorporate spirituality in everyday architecture. Hence, it can be accepted that the field of 'Spirituality and Architecture' is the most promising to the human desire for a better life and more effective aesthetics environments can be achieved with maximum satisfaction.

Published with license by Science and Education Publishing, Copyright © 2021 Smruti Raghani, Tejwant Singh Brar and Mohammad Arif Kamal

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Sacred Spaces: Designing for the Transcendental

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A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section " Religions and Humanities/Philosophies ".

Deadline for manuscript submissions: closed (1 December 2021) | Viewed by 38713

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Dear Colleagues,

Sacred spaces are both the container and facilitator for framing transcendental or spiritual experiences, often in conjunction with liturgy and ritual. The qualities of the sacred space are choreographed, curated and crafted at all scales to emphasize and express this, from the selection of the site to the design of the smallest elements. The experiential qualities of a sacred space are directly connected to the craft of every detail, every sequence of space, every material and every governing geometric system of organization. Sacred spaces can inhabit a spectrum of buildings from large complexes to an individual room, and can also be specific landscapes and outdoor spaces.

How and where we find the sacred in today’s world sometimes draws inspiration from historical spaces but is also found in many new types of spaces and landscapes. The sacred may be found in both religious and non-religious environments, and the search for experiencing the transcendental and the design of spaces that allow this is a difficult task for architects, designers and users, as quite what makes a space sacred is difficult to articulate. The importance of spaces, both indoor and outdoor, intentionally designed for experiencing the sacred or transcendent, is of mounting relevance in today’s world as people navigate daily struggles and crises.

While many publications exist that focus on the aesthetics of historical sacred places, there is a small growing body of research documenting the lived experiences in historical and contemporary sacred places and some on the architectural and construction processes involved. However, much more research is needed to expand understanding in this often neglected subject in design practice and education.

This Special Issue of Religions invites researchers, architects, landscape architects, artists, students and scholars to consider the experience of sacred spaces, historical or contemporary. Designers are especially welcome to share insights in the process behind the design of sacred spaces they were a part of. Submissions may consider phenomenological and hermeneutical approaches as well as analysis utilizing methodological lenses to address the experience of sacred spaces, and are encouraged to include visual materials. Reflections and analysis of sacred spaces from all of the world's faiths are welcome as well as multi-faith spaces and non-religious contemplative and meditative spaces.

Key areas of focus may include (but are not limited to):

• Analysis of historical spaces/landscapes framing sacred/transcendental experiences;
• Analysis of contemporary spaces/landscapes framing sacred/transcendental experiences;
• Analysis/reflection on the relationship of liturgy/ritual to space;
• Analysis/reflection on the design and/or construction process of a sacred space;
• Analysis/reflection on pedagogical exercises related to the design of sacred spaces;
• Analysis/reflection on the lived practice of faith in a sacred space and/or the lived practice of design process;
• Analysis/reflection on the overlap between the lived practice of faith and design of a sacred space;
• Analysis/reflection on other aspects of sacred/ transcendental spaces.

Please submit an abstract of 300–500 words with your proposed area of research including the space(s) you are discussing, by April 30, 2021. Authors will be notified of acceptance by August 2021 for full paper submission (minimum 5000 words and 5 images) by December 1, 2021.

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Architecture, Culture & Spirituality (ACS)

• April 13, 2007

Creating a forum for scholarship and discussion of spirituality and meaning in the built environment

Tom Barrie, Julio Bermudez, Anat Geva & Randall Teal

This white paper proposes the creation of an international scholarly/research forum composed of individuals interested in the relationship between architecture, culture and spirituality. The contemporary cultural and academic context as well as growing public, scientific, humanistic, and artistic interests suggest support for such efforts. The timing is therefore right to develop opportunities to support architectural and interdisciplinary scholarship, research, practice, and education on this important subject area.

Background & General Intention

During the past fifteen years a number of conferences dedicated to the subject area of the cultural significance, ritual use and meaning of sacred places and religious architecture have been held. These have included the “Multidisciplinary Symposium on the Definition and Design of Sacred Space,” (Miami University, 1993); “Making Sacred Places,” Built Form and Culture Research Conference, (University of Cincinnati, 1997); “Pilgrimage and Complexity,” (Indira Gandhi National Centre for the Arts, New Delhi, 1997); “Space, Place & Spirituality in the Built Environment,” (Ball State University, 1999); and “Evangelical Worship and Church Architecture” (Judson College, 2001).

During the 2006 ACSA Annual Meeting in Salt Lake City, faculty involved in the study of the relationship between culture, architecture, and spirituality met and exchanged ideas. After exploratory work conducted over the following months, this group concluded that there are enough people and organizations interested in the topic to consider the creation of an international forum to advance scholarship on this subject. We also agreed that the contemporary cultural setting is very receptive to a forum of this type. Recently, there has been a remarkable growth in scientific and professional research on mind and spirituality accompanied by a parallel increase in public interest in the subject (see Appendix). It seems timely to utilize this context to engage a national/international audience. We consider this effort as integrative (interdisciplinary), diverse (ecumenical), cutting-edge (at the forefront of research), rigorous, and open.

Definitions of Terms

The use of the term “architecture” is applied to include the disciplines of architecture, building technology, landscape architecture, urban design, and planning. Another term to consider may be the “built environment.” “Culture” is used to underline the important role that economics, politics, religion, heritage and the natural environment play in shaping the built environment. The choice of “spiritual” to

describe this area of inquiry is arguable but is applied to suggest places that possess spirit or “life” (Alexander). Other potential terms include “sacred”, “meaningful,” “possessing wholeness” (Alexander), “separation from the mundane” (Eliade, Yi-Fu), “sublime”, “aesthetic”, “metaphysical” and “trans-personal.” (See appendix for a longer discussion.)

State of the Art

The context of contemporary architectural scholarship and research, as indicated by ACSA and other architectural conference proceedings, funded projects, journal publications, topics and guest speakers at most schools’ lecture series, indicate that the interrelationship of architecture, culture and spirituality is a subject area that has been inadequately covered.

We recognize that groups such as IFFRA (the Interfaith Forum on Religion, Art and Architecture), EAP (Environmental and Architectural Phenomenology), Built Form and Culture, SAH (Society of Architectural Historians) and EDRA have engaged this area of scholarship. However, these efforts have remained relatively isolated and marginalized. Given the central role that aesthetics and creativity play in architecture, their potentially rich, direct, and natural relationship with spirituality, along with the mounting quality and quantity of research work in the subject elsewhere, we expect to have a growing number of architectural scholars, practitioners, and educators involved in these studies. Imperatives such as environmental and cultural sustainability add further impetus to these efforts. The creation of a forum devoted to the study of the relationship between architecture and spirituality would provide a timely, and necessary venue to support and share such work.

Interdisciplinary Approaches

Scholarship on architecture, culture and spirituality, offers significant opportunities for interdisciplinary studies. For example, insights and methods from comparative religion, cultural studies, environmental theories (sustainability), phenomenology, aesthetics, creativity, alternative medicine, psychology, philosophy, neuroscience, history, theology, psychoanalysis, art criticism, anthropology, hermeneutics, and spiritual traditions are essential to discern the connections between architecture and spirituality. Conversely, architectural research in this area may create new approaches for other disciplines. The current scientific and professional interest in the study of the mind and brain suggests potent interdisciplinary collaboration and cross-fertilization (See Appendix).

The goal of a forum for scholarship and discussion of spirituality and meaning in the built environment is to support ongoing architectural research in this subject area and its implications regarding architectural education and professional practice.

Three immediate objectives are (1) the building of a community of interested individuals, (2) the organization of a conference, and (3) initiate scholarly peer- reviewed publication(s).

(1)  Community Building

We recognize that there are a number of academics and individuals who are committed to research and dissemination of findings in these subject areas. Among existing organizations that may be supportive of this endeavor are participants of past conferences in this area, SAH, EDRA, IFRAA, contributors to the EAP publication, the readership of the Faith & Form magazine, and the Built Form and Culture group. It is hoped that the ACSA and ARCC might also be interested. In addition, this effort may attract attention from other fields such as religious studies, integral psychology, philosophy (aesthetics, phenomenology, and hermeneutics), preservation and art criticism. Potential interest and even collaborations may also be possible with centers engaged in the scientific research of phenomena associated with spirituality.

(2)  Meeting/Conference Organization

Goal: The goal of the conference is to provide a multidisciplinary forum for sharing and critically assessing research efforts and outcomes regarding architecture, culture and spirituality. It is possible that the papers from the conference will form the basis for scholarly peer-reviewed proceedings and/or an edited volume.

Frequency: A conference held every 2 years would provide sufficient continuity without putting too much pressure in our organization’s starting period.

However, there may be enough interest to justify a conference a year similar to the Beginning Design Conferences that have been held for many years. There may also be opportunities for special focus sessions at ACSA conferences. A listserv, blog or e.journal may also serve as means of collaboration and communication and an edited volume as a means for knowledge dissemination.

Theme: No specific theme for the first conference has been established but it should probably be relatively open-ended (like the first Making Sacred Places Conference), and include a range of objective and subjective approaches.

Location: Initially the conferences may be held at supportive academic settings. Eventually other locations could be chosen that either represent places of spirit or one’s that are in need of transformation.

(3)  Scholarly Peer-Review Publications

This ongoing work in this area of inquiry needs to be published following strict peer-reviewing methods. We see conference proceedings and/or an e.journal as initial ways to disseminate such knowledge. ACS will focus in determining the format, system, and frequency of such scholarly publications.

Organizing Committee

Tom Barrie – North Carolina State University Julio Bermudez – University of Utah

Anat Geva – Texas A&M

Randall Teal – University of Idaho

Spirituality in the larger context

National polls have consistently shown that spiritual matters are a concern to a large majority of Americans (Adler 2005, ARDA, Associated Press 2006, Polling Reports.com, Religious Tolerance, Tanner 2005). Even though much of this interest is manifested in traditional religious adherence, its prevalence suggests the potential for a broadened discourse. In other words, if spiritual matters are important for many people, then it will affect their perspectives whether or not the nature of spirituality is agreed upon. This is partially the reason for the current interest in research on spirituality in disciplines as far apart as nursing (Dyson et al 1997, Tanyi 2002), medicine (Davidson 2005, Lee & Newberg 2005) higher education (Chickering et al forthcoming, Tisdell 2003), psychiatry and psychology (Grof 2000, Hayes 2002, Slife et al 1999), and brain-mind sciences (Austin 1998, Dalai Lama et al 1991, Mind & Life XIII, Newberg et al 2001, Pinker 1997). In fact, many scientific centers devoted to such work have been created at prestigious institutions over the past few years and are supported by grants. 1 Additionally, American mass media has featured results from these research efforts with good market response). 2 In this light, recently the Academy of Neuroscience for Architecture (ANFA) was created by the AIA. 3

Definitions of Spirituality

Defining what constitutes “spirituality” and how it relates to architecture is a challenging task. However, at the risk of oversimplification, we use a working definition of the spiritual as referring to a heightened or alternative state of mind in which one is overcome by, or perceives the presence, insight, or action of forces beyond self-limited consciousness . William James’s definition of ‘generic religion or spirituality’ as “the attempt to be in harmony with an unseen order of things ” is perhaps clearest . Spiritual experiences are realized individually and although possible to articulate, they cannot be completely conveyed due to the limited nature of our symbolic language. More specifically, spirituality addresses the human need for transcendence, and connection to others and the self (Dyson et al 1997). Scholars agree that nature constitutes a basis for spiritual experiences. Studies also show that by providing a transcendental framework (i.e., belief), spirituality imbues life with meaning, hope, and a sense of belonging.

What could be considered spiritual in architecture?

Architecture that integrates, accommodates and expresses spirituality includes:

• Places built to symbolize religious beliefs and facilitate communal rituals.
• Places built for separation from the mundane.

1 For example, the University of Pennsylvania “Center for Spirituality and the Mind” ( http://www.uphs.upenn.edu/radiology/CSM/), the Neuroscience Institute in La Joya (California) ( http://www.nsi.edu/), the University of Wisconsin “Body-Mind Center” ( http://aging.wisc.edu/research/mindbody.php) and “Lab for Affective Neuroscience” ( http://psyphz.psych.wisc.edu/)

2 For example: National Geographic (March 2005), Newsweek (Aug 29, 2005), Scientific American MIND (since 2004), Time (Jan 27, 2007 and Aug 4, 2003), Wired (Dec.2002), etc. Consider also to the many National Public Radio and Public TV shows.

3 For more info, visit http://www.anfarch.org/. Refer also to http://www.architecture-mind.com/

• Places with significant cultural meaning as established by archeological, historical or literary evidence as well as by a community.
• Ancient places viewed by contemporary culture as possessing accessible, though often occult, knowledge that is applicable to today.
• Places where the potential for epiphany is viewed as propitious.
• Places revealed through some agent to be sacred, or where a significant event occurred.
• Places where earth energies are believed to converge.
• The act of creating spiritual places — architecture as a media of spiritual development.

The closest accounts describing spiritual experiences or insights in architecture are from two areas: aesthetics and creativity . The former addresses the experience of something built (or natural) and the latter focuses on the process of design. For example, writings on aesthetics in philosophy (Bachellard 1964, Dewey 1934, Mearleau-Ponty 1962, Heidegger 1971, and others), art criticism (Elkins 2001), and architecture (Barrie 1996, Hiss 1991, Holl 1994, Jones 2000) tend to agree that, at their deepest or highest levels, architectural experiences are engaged in a realm that transcends the purely material, rational, or practical. Similarly, studies and accounts of creative making coming from the arts and humanities (Chiari 1977, Ghiselin 1952, Matisse 1995, Read 1966), psychology (Arnheim 1954, 1966, Csikszentmihalyi 1990, Maslow 1971), the sciences (Bohm and Peat 1987, Simonton 2004), and of course architecture (Lobell 1979, Zumthor 1999) consistently describe situations beyond ordinary experiences that could be considered “spiritual”. However, disagreement starts the moment we consider whether such receptive and productive experiences are purely limited to our bio-psychological machinery (i.e., only referable to the matrix of the real) or actually connect us to something beyond. Although there is no consensus, from Louis Kahn’s eloquent discourse on the intangible and immeasurable nature of architecture (Wurman 1986) to the references to the existential and spiritual dimensions of buildings made by many others (Harries 1987, 1997, Koonce 2005, Norberg-Schulz 2000, 1985, 1979,Pallasmaa 2005, Silvestrin 1999), there is agreement that qualitatively significant events exist that account for profound types of experiences.

How to approach Spirituality

Spirituality may be studied without being trapped by religious discourse, dogma, or expectations. The openness that the term “spirituality” indicates, its fundamental reliance on direct experience (instead of unchallengeable belief or text), its adoption by many ongoing scientific and scholarly efforts, and its widespread application across traditions and people provide us with a field of inquiry ready for systematic investigation. At the same time, we also acknowledge the standards of traditional research methods. To this end, we suggest maintaining the highest standards as well as humbleness, self-criticism, and care. The work must be approached slowly, systematically, and rest on solid foundations in order to guarantee a substantive study of spirituality in architecture.

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