ARCHITECTURE AS TRANSITION:

CREATING SACRED SPACE

2019-2020
A Report submitted to
Rajiv Gandhi Proudyogiki Vishvavidyalaya, Bhopal
Towards the Partial fulfillment of
The Degree of Bachelor of Architecture

Under the Supervision of :- Submitted by:-

Ar. Rashmikumar Dave Shubhangi Mishra
0842AR161066
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DECLARATION

I hereby declare that the work which is presented in this Dissertation report entitled
“ARCHITECTURE AS TRANSITION: CREATING SACRED SPACE”
in partial fulfillment of requirements for the award of the BACHELOR’S DEGREE in
ARCHITECTURE, submitted in the
ARCHITECTURE DEPARTMENT, S.D.P.S. WOMEN’S COLLEGE, Indore, is an authentic
record of the initial work carried out under the supervision of, Professor Ar. Rashmikumar
Dave, ARCHITECTURE DEPARTMENT, S.D.P.S. WOMEN’S COLLEGE, Indore.

The matter embodied in this report has not been submitted in part or full to any other
university or institute for the award of any degree.

DATE: (SHUBHANGI MISHRA)

This is to certify that the above declaration made by the concerned student is correct to the
best of my knowledge and belief.

Ar. Rashmikumar Dave

ARCHITECTURE DEPARTMENT,
S.D.P.S. WOMEN’S COLLEGE, Indore.
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ACKNOWLEDGEMENT
A dissertation cannot be completed without the help of many people who contribute directly
or
indirectly through there constructive criticism in the evolution and preparation of this work.
It would not be fair on my part, if I don't say a word of thanks to all those whose sincere
advice made this period a real educative, enlightening, pleasurable and memorable one.
First and foremost, I would like to express my deepest appreciation to my dissertation
supervisor Professor Ar. Rashmikumar Dave, Department of Architecture, S.D.P.S. College,
Indore for his gracious efforts and keen pursuits, this has remained as a valuable asset for the
successful instrument of my dissertation Report. His dynamism and diligent enthusiasm have
been highly instrumental in keeping my spirit high. His flawless and forthright suggestions
blended with an innate intelligent application have crowned my task a success.

My thanks are due to Ar. Soma Anil Mishra, Head of the Department of Architecture of this
institute for providing excellent facilities and aid in preparation of the thesis.
Finally, I would like to express my gratitude to my family, for their unconditional support and
prayers at all time and constant encouragement during the entire course of my thesis work.
I would also like to offer my sincere thanks to all faculty, teaching and
non-teaching staff of Department of Architecture for their assistance.
Thank you.

SHUBHANGI MISHRA

Bachelor of Architecture-VII SEM

Roll No. 0842AR161066

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SMT. DHAIRYA PRABHA DEVI SOJATIA WOMEN’S

COLLEGE
Indore (M.P.)

2019-2020
Recommendation
I am pleased to recommend that the Dissertation work entitled
“ARCHITECTURE AS TRANSITION: CREATING SACRED SPACE” is bonafide
work carried out by Shubhangi Mishra in Partial fulfillment for Bachelor of Architecture of
Rajiv Gandhi Proudyogiki Vishwavidyalaya, Bhopal during the year 2019-2020. The project
report has been approved as it satisfies the academic requirement in respect of project work
prescribed for the dissertation report of Bachelor of Architecture Degree.

Dissertation Sub Head: Dissertation Head:

Ms. Rohini Kushwah Er. Utkarsh Jain
Ass. Professor of Department of Asst. professor of Department of
Architecture Architecture

Guide: Head of Department/Principal

Ar. Rashmikumar Dave Ar. Soma Anil Mishra

Professor of Department of Architecture Department of Architecture

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SMT. DHAIRYA PRABHA DEVI SOJATIA WOMEN’S

COLLEGE
Indore (M.P)

Certificate

This is to certify that Shubhangi Mishra (0842AR161066) 4th year student of this
institute has completed the dissertation work entitled
“ARCHITECTURE AS TRANSITION: CREATING SACRED SPACE”
based on syllabus. The project report has been approved as it satisfies the academic
requirement in respect of project work prescribed for the dissertation report of
Bachelor of Architecture degree by Rajiv Gandhi Prodyogiki Vishwavidyalaya,
Bhopal, during the year 2019-20.

Internal Examiner- External Examiner-

Date: Date:
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ABSTRACT

Spirituality is the concept of an ultimate or an alleged immaterial reality; an inner path enabling a
person to discover the essence of his/her being; or the "deepest values and meanings by which
people live. Spiritual practices, including meditation, prayer and contemplation, are intended to
develop an individual's inner life. Spiritual experiences can include being connected to a larger
reality, yielding a more comprehensive self; joining with other individuals or the human
community; with nature or the cosmos; or with the divine realm. Spirituality is often experienced
as a source of inspiration or orientation in life. It can encompass belief in immaterial realities or
experiences of the immanent or transcendent nature of the world.

Traditionally, many religions have regarded spirituality as an integral aspect of religious

experience. Social scientists have defined spirituality as the search for "the sacred," where "the
sacred" is broadly defined as that which is set apart from the ordinary and worthy of veneration.
Spirituality can be sought not only through traditional organized religions, but also through
movements such as the feminist theology and ecological spirituality (see Green politics).
Spirituality is associated with mental health, managing substance abuse, marital functioning,
parenting, and coping. It has been suggested that spirituality also leads to finding purpose and
meaning in life.

Architecture has the power to transform. A building can make us feel joy, sadness, powerful or
weak. Spirituality and sanctity are some of the most important qualities that can be expressed
through architecture. These qualities and the spaces that express them also play a fundamental
role in our existence. They are experienced across many lands and cultures and with many
beliefs and practices. My argument maintains that these powerful experiences should not be
limited to only a certain group of users, but rather should be open for all to experience. This type
of architectural expression need not be limited to merely religious uses or members of a
particular religious group but should extend beyond the limitations and rules of religion and
embrace multitudes of people, beliefs, uses and qualities. This dissertation report explores the
idea of sacred space and what it means in an urban context. It also questions how to create
physical space that can be the gateway or transition to spiritual communication with another
realm of being, that can allow healing and learning to take place, and that can provide an escape
or retreat from the ordinary. The dissertation project is an architectural exploration of designing
spaces that search for these qualities of the sacred.
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CONTENTS

1. Introduction

1.1 General

1.2 Historic attempts

1.3 The search for the sacred

1.4 Sacred space and spirituality

1.4.1 Open spaces: As sacred spaces

1.4.2 Attributes of a sacred space

1.5 Spiritual environment and human behavior

1.5.1 Practice of meditation and its environment

1.5.2 Spiritual environment and human behavior

2 Case Study

3. Aim & Objective of the study

4. Scope of the study

5. Methodology and Problem Formulation

6. Conclusion

7. References
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CHAPTER 1

INTRODUCTION
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1.1 General:

Imagine a bustling city in midday just as most employees begin their lunch break. Hear the
sounds of the cars rushing past, the horns beeping, the doors slamming. Voices can barely be
heard over the noises of the city as people rush to get to their lunch destination, hoping not to
have to wait too long in line. Everything is moving, pedestrians are crossing, cars are turning,
buses are leaving; nothing is still.
Nerves are on edge; pressures push stresses to the limit; a profane world surrounds you. It is
a chaotic environment that doesn’t end at the door to the office or workplace; you seek to
escape it once in a while, but how and where?

Now, imagine a peaceful and serene space amidst all this chaos of the city. Hear the silence
of your meditation; hear the thoughts inside your mind. Talk with others without having to
yell above the city noises, take your time and relax. Sit still or slowly walk about, meanwhile
the rest of the world goes on as always but your world changes. Your world becomes quiet
and serene, you are able to temporarily leave behind the city and enter into a new realm-a
spiritual realm. It is here that you can connect with a side of yourself that the city does not
allow. It is here that you can communicate with yourself, with a divine being, with others.
ere you can learn about new things, meet new people, and explore new aspects of yourself. In
this place you can unite your mind, body and spirit into a renewed and healed state. What and
where is this place?

Religion and spirituality are important elements of people’s lives throughout the world.
Whilst the terms spirituality and religion both relate to a search for an Absolute or God, there
are also differences in their usage. Religion implies a particular faith tradition that includes
acceptance of a metaphysical or supernatural reality; whereas spirituality is not necessarily
bound to any particular religious tradition. Thus, William Irwin Thompson suggested that
"religion is the form spirituality takes in a civilization.
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Those who speak of spirituality outside of religion often define themselves as spiritual but not
religious and generally believe in the existence of different "spiritual paths," emphasizing the
importance of finding one's own individual path to spirituality. Despite a multitude of religions
and belief systems, which have their own cultural and regional qualities, spirituality plays a
fundamental role in our lives. Many would argue that this other worldly connection between
the human and the divine is among the most powerful communications possible. It is this
connection that fascinates me and is where I find that architecture, in the form of sacred space,
plays a vital role in the realm of our religious and spiritual worlds.

Each person experiences space differently, dependent upon factors such as,

feelings, memories, backgrounds, and values. However, for a person of faith, no matter
what that faith may be or what religion they may be a part of (if any), sacred space
serves a profound set of functions in their lives. These functions include providing a
location within which people can escape the ordinary in order to communicate and
connect with the divine, their spiritual selves, and/or with others. Other functions
could be to provide a place for healing, and space to learn new things about the divine,
themselves, and/or others.

Fig 1. Holistic vision Fig 2. Holistic living wheel

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Elements in nature, such as mountain peaks, bodies of water, or dark caves can be the locations
of the sacred. Shrines, temples, synagogues, churches, mosques, and other built structures
may be sacred to specific communities. Each individual may regard certain personal spaces,
such as a particular room in their home or a park in their town, as sacred. Perhaps a special
event occurred in that place, or it brings back a memory of a special person or time.

Fig. Reorganized Church Jesus Christ of Latter-Day Saints Temple in Independence, Missouri

Despite these many differences, there exists an underlying ability of each of these spaces to
serve as a transition and gateway between the human realm and the divine realm. Sacred
space serves as a sort of pathway from one to the other allowing this spiritual connection to
take place. The sacred space is a break or transition between the profane world of the non-
sacred and the world of the divine. It provides a space for the physical, human, and the
spiritual to connect. Sacred space creates an environment where one can escape the ordinary
world and enter into spiritual consciousness.
I propose that architecture uses these qualities and elements as the fuel for transporting a
person of faith from the human realm to the divine realm and allows them to make a
connection between the two. The Portuguese Architect Alvaro Siza said, in Kenneth
Frampton’s Studies of a Tectonic Culture, “’…architects don’t invent anything, they
transform reality…, ‘“which pinpoints my desire to explore how the architecture of a sacred
space transforms those who experience it into another reality, a spiritual reality.
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1.2 Historic attempts:

Following the horrific terrorist attacks of September 11th, 2001, 19 militants associated with
the Islamic extremist group al Qaeda hijacked four airplanes and carried out suicide attacks
against targets in the United States. Two of the planes were flown into the twin towers of the
World Trade Center in New York City, a third plane hit the Pentagon just outside Washington,
D.C., and the fourth plane crashed in a field in Shanksville, Pennsylvania. Almost 3,000
people were killed during the 9/11 terrorist attacks, which triggered major U.S. initiatives to
combat terrorism and defined the presidency of George W. Bush.
Terrorist attacks-
On September 11, 2001, at 8:45 a.m. on a clear Tuesday morning, an American Airlines
Boeing 767 loaded with 20,000 gallons of jet fuel crashed into the north tower of the World
Trade Center in New York City.The impact left a gaping, burning hole near the 80th floor of
the 110-story skyscraper, instantly killing hundreds of people and trapping hundreds more in
higher floors.

Fig 3. Terrorist attacks at world trade center

Followed by the terrying incident took place at world trade center, a similar incident took
place at Pentagon Washington DC within one hour of the attack at NY. Less than 15 minutes
after the terrorists struck the nerve center of the U.S. military, the horror in New York took a
catastrophic turn when the south tower of the World Trade Center collapsed in a massive cloud of
dust and smoke.United Flight 93—was hijacked about 40 minutes after leaving Newark Liberty
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International Airport in New Jersey. Because the plane had been delayed in taking off, passengers
on board learned of events in New York and Washington via cell phone and Airfone calls to the
ground.

Economic Impact-

The 9/11 attacks had an immediate negative effect on the U.S. economy. Many Wall Street
institutions, including the New York Stock Exchange, were evacuated during the attacks. On the
first day of trading after the attacks, the market fell 7.1 percent, or 684 points. New York City’s
economy alone lost 143,000 jobs a month and $2.8 billion wages in the first three months. The
heaviest losses were in finance and air transportation, which accounted for 60 percent of lost jobs.
The estimated cost of the World Trade Center damage is $60 billion. The cost to clean the debris
at Ground Zero was $750 million.

Terrorism in India-

Terrorism found in India includes ethno-nationalist terrorism, religious terrorism, left wing
terrorism and narco terrorism.A common definition of terrorism is the systematic use or threatened
use of violence to intimidate a population or government for political, religious, or ideological
goals.

The regions with long term terrorist activities have been Jammu and Kashmir, east-central and
south-central India (Naxalism) and the Seven Sister States. In August 2008, National Security
Advisor M K Narayanan has said that there are as many as 800 terrorist cells operating in the
country.[10] As of 2013, 205 of the country’s 608 districts were affected by terrorist activity.[11]
Terror attacks caused 231 civilian deaths in 2012 in India, compared to 11,098 terror-caused deaths
worldwide, according to the State Department of the United States; or about 2% of global terror
fatalities while it accounts for 17.5% of global population.

Media reports have alleged and implicated terrorism in India to be sponsored by pakistan, but
pakistan always denied indian allegations and counter alleged India for terrorism fundings against
Pakistan.
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Impact of Terrorism on Capital Market-

The potential of terrorist attacks to shock the capital markets is limited to a short period of time.
In today’s information-oriented world, news travel very fast and capital markets, indirectly or
directly, suffer from the panic triggered by terrorist attacks. It has been found that attacks in
countries, which are better off and more independent, are linked with larger negative share price
returns. Similarly, human capital loss, such as kidnappings of company officials, is also related to
more negative stock returns than physical loss such as bombings on buildings. The reason, for the
negative return in the stock price of affected firm, is because stakeholders consider tangible and
intangible losses as well as increased cost of doing business in a new terrorism- infested
background. It similarly leads to a decision such as when to reopen the market, taking into
consideration factors like safety of personnel returning to work and feasibility of set-up and
communication in systems. Impact of a terrorist attack is worldwide and not confined to India in
the global market scenario. The terrorist attack, even on a foreign person, will have infinite impact
on the investment environment and the economic market of India.

All these happenings all at once let us began to think more and more about religion and spirituality
and how these elements in our lives can have such a deep and profound impact on such a great
number of people regardless of where we live, what religion (if any) we belong to, or what we
believe. This contemplation led us realizing just how little do we knew about religions other than
our own.

Years after the attacks, in a world that seems so advanced in every way, we still shun what we do
not know and what is different. We allow these differences to separate and weaken us, instead of
uniting us and making us a stronger whole. We go to our sacred places to learn about our own
religions and spirituality, but rarely do we learn about others. We see people from other cultures
and backgrounds around us, but do not interact with them. We know that other beliefs exist, but
do not have or take the opportunity to come into contact with them.

As we begin to dig deeper we get to know sacred spaces are so affecting and powerful to everyone
as an individual and to other persons. The idea of sacred space allowing a person to transcend the
human realm and allowing communication with the divine was one major reason why these spaces
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are so powerful. Within the everyday world, there exist these sacred spaces where one can escape
the chaos of the ordinary and enter into the extraordinary.

Fig.4. Sacred space

Following all the terrific happennings and horrific incidents took place at the past, all led us
concept of creating a sacred space and its need in this contemporary world. A sacred space that
would provide a setting for all of these activities (and more) to occur. Not only a sacred space that
allows for an individual or group to connect with the divine, but also for individuals and groups to
connect with each other and discuss their spiritual lives. As a result, they could learn more not
only about other people and faiths that differ from their own, but they could also learn more about
themselves.

Fig.5. Man/Women at sacred space

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1.3 The search for the sacred-

The search for the sacred is fraught with incredible distractions and challenges. The earth itself
is an endangered species. Pollution is taken for granted.Rain forests are being depleted.
Incurable diseases kill thousands daily.Millions have no pure water to drink. Some people are
malnourished while others throw food away. Poverty and wealth live side by side, often in the
same neighborhoods. Domestic abuse traumatizes family life. Nations are held captive by
imperialistic regimes. And terrorism lurks everywhere. What do religious buildings,
particularly places of worship, have to say about all of this? Where do homeless, hungry,
abused, and stressed-out people find a sense of the sacred in their lives? One might even ask,
where is God during this time of turmoil and inequity?

Fig 6. Sacred Geometry Architecture

When speaking of bringing people of multiple faiths, spiritual beliefs and religions together
for retreat, worship, prayer, and interaction, an obvious challenge arises. Certain things that
are meaningful in one faith may be regarded as insulting or degrading to another. Rituals and
practices vary greatly from one religion to the next. Cultural and regional variations in one
major religion also may create significant differences. When there are so many differences,
how can a space accommodate more than one idea of spirituality?
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The next crucial question that I must answer is what exactly is a sacred space?
In terms of religion, this is a complex question when you consider that each major group has
their own elements and details, which they believe contribute to the sanctity of their worship
space. However, I believe that all these sacred spaces, regardless of religious denomination,
have some common, intrinsic qualities, which allow for the connection between the
worshipper and the divine.

Why is it important to have

sacred spaces? It is known
that stress levels among
indiviuals are high and that
many other health ailments
are linked to this stress factor
in our lives.

Our lives are continually

getting more complex and
more stressful each day. So,
the need for a place of refuge and escape from this profane and stressful world are ever
increasing. Not everyone seeks out a spiritual means for stress relief, but for those that do, it
is our duty as architects to understand how and why these spaces are important and how design
can meet the needs of those who seek relief in this way. And for those who do come to sacred
spaces for this escape or for the guidance or prayer, having a space that allows for this divine
communication is an essential part of their lives.

Fig.7. Women stressed out at work

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However, sacred spaces do not always have to include elements of religion or prayer. An
escape from the profane world can be sought in many other ways that could still be considered
‘spiritual’ and ‘sacred’. Meditation, for example, is a commonly used medium for
transporting mind, body and spirit into a new realm. Designing a space that evokes an
atmosphere of peace and serenity where a person could simply sit and read and relax could be
enough of an escape for some. Connecting with nature, the outdoors and sunlight or warm
breezes could provide an escape from the ordinary for others.

Fig. 9.Man meditating in nature

Spaces that provide healing to the mind, body and spirit could also be considered sacred
spaces. Massage therapy or spa treatments could begin with a healing of the body and then
gradually resonate throughout one’s mind and spirit. Meeting new people, learning new
things, having a space and time to think and relax, all these things can contribute to the
deepening of one’s spirituality.
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1.4 Sacred space and spirituality-

1.4.1 Open spaces: As sacred spaces-
Does spitrituality need sacred spaces and vice versa? Does spirituality really is incomplete
without architecture? Is it not the quality of the inner life, open to a virtual dimension that
transcends the sensible, that matters?

Fig.10. Lodhi Garden , New Delhi

Open space has two different meanings that work together to create sacred places that are
inclusive and aware of many elements that may be exclusive to any potential user of the space.
An open space is open to the public, meaning anyone of any race, faith, culture, or belief is
able to enter the space. The space is for the whole community of different people rather than
just one particular group. Or, an open space is one that feels welcoming and non-threatening
to those that spend time in it; it feels like home for the soul. The design of the space and the
placement of features such as portals, paths, universal the openness of the space by inviting
those outsides of the space to enter it. The combination of a space being open on both a
physical and spiritual level is what makes up “Open spaces, Sacred spaces”.
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1.4.2 Attributes of a sacred space-

Architecture is the first pioneer on the road towards the adequate realization of inner self.
Besides the range of buildings and design approaches in the effort to create a sacred space
where a man can feel spirituality, there can be found some common design equipments that
help to create the soul-stirring experience. The following discusses some of these parameters-
 Threshold- The portal or threshold is the path way into the sacred space, which
helps to separate the space from the outer world and invites the person to step inside.
A threshold can be created with a hardscape such as a gate or a portico, or with
simple planting. In an urban context, a fast-paced, tumultuous and chaotic
surroundings can be juxtaposed against an inner sacred space whose characteristics is
a peaceful, calm and quiet environment. The importance of the threshold is that it
acts as a mediator between these two contrasting spaces. Thresholds can differ in its
design but its role remains the same.

Fig. 11. Julia Morgan’s Chapel of the Chimes, Oakland, CA

 Space and Volume- Space, whether of the individual or the universal, holds a
unique quality of experiencing. It is hypersensitive, besides being super feasible.
Sense of surroundings defines the space as separate and apart from the overall
outside environment. Visitors who enter the space feel though they are entering into
a room. There are natural or man-made boundaries that portray the space within the
greater environment. These boundaries provide a tenuous feeling of shelter, enabling
people to feel safe and enjoy their time spent in the space. Architectural form is the
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medium of contact between mass and space. Every form conveys a certain meaning.
It is important to understand how form can convey a spiritual meaning. Certain
shapes and forms are traditionally associated with certain meaning.

Fig. 12 Architecture of a Vishnu temple

 Scale and Proportion- Scale and proportions have always played a crucial role in
sacred architecture. Deciding the scale of a sacred space is a common design matter
of concern. Some merge into the fabric of the neighboring community and
landscape; others stand out as landmarks, easily recognized for their special purpose.
Generally, the sacred spaces take a monumental scale to create an atmosphere of
terror, mystery and magnificence. By coming into such spaces, whose proportions
are inhuman, the visitor has a chance to enter a mindset of supremacy. This brings up
an absurdity because a person is experiencing a space and possibly transcending the
mundane plane using the material world as the catalyst for such a change of mindset.
When well-executed, these extreme proportions are so pure that there is little that can
influence their sacredness.

Fig13Vastupurusha (Source: Charles Correa, Vistara) Fig 14 Vitruvius Man (Source: Leonardo Da Vinci)
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 Light and Shadow- Light and shadow are an important part of the sacred
architecture. Natural light and artificial light both have a strong effect on the
atmosphere of a sacred space. Depending on the design, light and shadow are used to
light up things for individuals to see and understand or kept things in the dark just
beyond the imagination. Understanding light and shadow as a design equipment
allows the architect of a sacred space the ability to hide or reveal what he/she
chooses the occupant to see. This reveals a quiver of possible experiences, ranging
from directing individuals to have a focal point or bewilderment of one's
surrounding. Light within a sacred space is also as a unit connected to memory
because a lot of times the most memorable things from a sacred space is the quality
of the light or an enlightened oracle of the space.

Fig 15. Church Interior

Fig 16. Mosque Interior

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 Engagement of the Senses- Senses are the primary equipment we have to gather
information from our external environment. Within a sacred space, the discrete
engagement of the five senses of an individual is a simple and effective way to place
them into a mindset that is conducive to deeper thoughts or meditation. If senses are
controlled to a particular object, the mind follows.

Fig 17 Bruder Klaus Chapel, Germany

Fig 18 Chapel of the Chimes, USA

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 Color- Color is an essential of a sacred space. In reference to sacred spaces, color

theory could offer designers with a framework for understanding the possible effects
and behavior of particular colors on the occupant. A sacred space in a remote, dismal
village might use warm colors like reds and yellows to stimulate the inhabitants,
triggering an opposite experience from their everyday life. A sacred space in a
bustling city might use cool colors like blues to relax and calm the lives of the fast-
moving urbanites. The key component is to create a contrasting experience to the
contextual norm for people to immediately understand that the space is not mundane.

Fig 19 .Mosque interior

 Approach- The external and internal voyage into a sacred space begins with the
approach. The approach not only has an external demonstration but also can be the
beginning of an inward journey into the internal sacred space. Though not
demonstrated in a conventional architectural manner, in this case, the material
elements of the sacred space is the body. The inward sacred space also is a function
of time and space being that the inward journey may take whole life for a person to
achieve its destination.

Fig 20 Borobudur, Indonesia

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 Connection with nature- The physical demonstration of architecture comes from

organic nature. Materials used for construction like wood and stone all started as a
part of a complete ecosystem. These materials were then reconstituted into a matrix
to take on a new life. When an individual occupies an architectural space that is
connected to the natural world, he/she experiences being part of a logical and
amicable place. Generally, a person's mind is calmer and quieter when they are
connected to nature, whether walking, sitting etc. Research has shown that being
outside in sunlight actually keeps a person's state of joyful and happy.

Fig 21 Chruch on the Water, Japan

Fig 22 Chapel of the Holy Cross, USA

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 Memory- A person’s memory of their childhood experiences in relation to sacred

spaces largely correlates to their present thought of what makes something sacred.
Based on their upbringing, they develop different concepts of what is sacred and
what isn’t, and their memory thus becomes essential for future experiences of sacred
spaces. When a person experiences a new space, whose characteristics are similar to
a memorable sacred space they were once in, they begin to recall feelings and
emotions of the previous sacred space they were in and they begin to ally the new
spatial experience as sacred. In this way, memory, sacredness, and architecture all
bond together. Memory not only pertains to an individual but also brings up the idea
of communal memories. Individuals receive sacred memories from their
communities rather than directly undergoing the events recalled, and these memories
shape not only the individual but also as the members of the communities they are a
part of.

Fig 23. Vietnam Veterans Memorial, USA

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1.5 Spiritual environment and Human behaviour-

1.5.1 Practice of Mediation and its Environment-

1.5.1.1 Meditation-

Meditation is a practice where an individual uses a technique – such as mindfulness, or

focusing the mind on a particular object, thought or activity – to train attention and
awareness, and achieve a mentally clear and emotionally calm and stable state.Scholars
have found meditation difficult to define, as practices vary both between traditions and
within them.

The rest in meditation is said to be deeper than sleep, and its benefits are manifold. A
calm mind, good concentration, clarity of perception, improvement in communication,
inner strength, and relaxation are all natural results of regular meditation. In today's world
of stress and a host of other negative emotions, meditation is not a luxury, but a necessity.
It is key to sustaining happiness and peace of mind.

The term “dhyana” is used in Jainism, Buddhism and Hinduism with somewhat different
meanings.

Dhyana is the ability to merge with the object on which you are concentrating. For
example, someone who had achieved the state of dharana would say that they were able
to focus completely on a light during meditation. Someone who had achieved dhyana
would say that they seemed to become the light, as if they had merged with it.

Fig 24. Man Meditating

1.5.2 Spatial qualities and human mind-
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The sacred is never intentionally chosen, but in some way or the other reveals itself – Eliade
(1963).

The meaning of stuctured space, a meaning which we believe lies in its dynamic relationship
to its human personality and to our mental health .

The environment in which humans operate has an important influence on their wellbeing
and performance. Our structured environment is so important and, influence direct or
indirect, on the shaping of personality and thr choice as well as the attainment of goals.
Emotional design and tangible interaction are compelling forms of enhancing user
engagement. The combination of these modes of interaction can create a new dimension of
human experience when physical movement in space or the manipulation of objects triggers
emotions within an indiviual.By seemlessly integrating expressive tangible interaction
techniques with ambient intellegence, that is, by creating environments that are sensitive
ands responsive to human gestures, meaningful experiences can be constructed.

Leon Festinger, Stanley Schachter and Krik Bach found in their detailed studies of one
urban situation, that physical spaces play a very large part in the formtion of community
relationships and even minor architectural feature, such as the position of staircase and
mailboxes, had important effects on social life of people.” The architect who builds the
house or who design a site plan, who decides which extent, deciding the pattern of social life
among the people who will live in those houses. “(Strengthening Weak Ties: Social
Networks and Student Housing,Thesis, B Design in Architecture, University of Florida,
2011)

Geoffrey Scott’s book “The architecture of Humanism”, 1914 he said, “The architect models
in space as a sculptor in clay. He designs the space as a work of art; that is, he attempts
through his means to excite a certain mood in those who enter it.”

The view has been elaborated by others, amog them Bruno Zevi, Architecture as Space,
1957 : “the facade and walls of house . Church, or palace, no matter how beautiful they may
be, is only the container , the boxae; the content is the internal space.”

As Geoffrey Scott suggests , “ Space itslef is not obvious. Cannot be visualy percieved; one
sees only objects in space; or the structural members that encloses the space. Space itself can
only be sensed- that is, felt; its quality is apprehended by means of the senses, but its effectis
upon the emotions, and cannot readily be rationaized, measured or depicted.
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One can only gauge and describe accurately enough the adequacyor structural soundness, its
provision for warmth, ventilation, sanitation, light and other physical factors.

One can criticize its components in terms of proportion, texture, color and other aesthetic
considerations.

Architecture truly concieved, is nothing less than the conscious and careful determination of
our whole structured environment and leaves an impression on indiviual’s mind, which can
be controlled. Like a stage setting that controls the movements of actors and defines where
and under what circumstances they can et, our habitat channels our movements and
influence our contacts. If we think of buildings at all, it is usually we’re jolted by some
outrage, such as a stalled elevator or a leaky roof, long columned corridor, a double height
space. (Walter, E.V, 1988, Placeways: A theory of the Human Environment)

The concept of the spirit of a space (Source: Author) Some of the architectural integrant
which affect human psychology are:

a. Architecture
b. Silence
c. Climate
d. Light
e. Landscape transformation
f. Acoustics
g. Weather
h. Color
i. Cooling
j. Related technological fields
k. Vibrations
l. Texture surfaces
m. Texture forms
n. Repose odour
o. Emotional design

Emotional is a fundamental aspect of what makes us human; it shapes our cognition,

perception, memory and learning and it colors our past, present and future experiences.
Emotional value is important in design for enhancing user experience as Donald Norman
explains: “Our attachment is really not to the thing, it is to the relationship, to the meanings and
feelings the thing represents.” Emotional design then, provides an aesthetic interaction that
engages users on an emotional, meaningful and psychological level. Whereas affective
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computing focuses on the system recognizing and adjusting to what it believes the user is feeling,
emotional design focuses on the emotional experience.

Human movement is often spurred by intention and motivation within people. Tangible usr
interfaces allow users to interact with virtual information by sensing and manipulating physical
environments hrough objects, surfaces and spaces.

Relation of architecture and human psychology is far interrelated.Appropiate use of various

architectural cmponents has the capacity of enlightening the atmosphere whereas inappropiate
use does the opposite. The building forms, the functions incorporated in it, colors, negative and
positive spaces in and around it may be the few points architecture is directly attached with
human psychology from conscious to subconscious level.

Whether we like a place or not depends on how we perceive it’s design elements, the
illumination, materials and furnishing or if the place is similar to any previous ambiance we are
well acquainted with.It’s pretty simple, if we are not comfortable with the environment at some
place, we are not at ease — be it a public space, or our own home. So, it is of utmost importance
to keep psychological needs of a person regarding a vicinity in mind while designing a space.
The enchanting aesthetics will go in vain if a person inside is stifled by heat from a badly placed
window or unable to arrange furniture neatly inside.

For an architect to show his skills,it is essential to keep in mind the taste and preferences of the
client along with the purpose of construction of a particular space. For instance, a prison cannot
have bright and vibrant colors simply because it is not meant to be. Likewise an old age home
should be soothing and calm where senior citizens could feel like at home,therefore, the architect
works on the design scheme by introducing soft colors with some cooling effect, soft materials
and patient- friendly features, a healing garden, a space for them to gather, private rooms, taking
in the consideration of temperature for their healthy well being.

Just to highlight the importance, let us

consider the red road flats of glasgow,
built in 1971. Considered the best high-rise
estate in the city, these apartments were
soon left vacant as the residents found
them difficult to warm up in the cold
Scandinavia winters.

Fig. 25 .Red road flats at glasgow

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CHAPTER 2
CASE STUDY

2. Case study-
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2.1 JULIA MORGAN’S CHAPEL OF THE CHIMES, OAKLAND, CA-

Built-in 1909, was the first building in the world to be used as both a columbarium and
mausoleum. It was redesigned by Julia Morgan in 1928. The space is calm and quiet, and it is
meant to elicit feelings of peace and tranquility, painting the building as one that represents light
and beauty instead of darkness and death. The space is calm and quiet, and one can feel peace as
they explore the labyrinth of the niches surrounded by fountains, gardens and trees. Courtyard
gardens constantly keep the folks connected with nature. The degree of sanctity of this space is
essentially tied to personal memories. The threshold of this sacred space is important as it separates
the outer world from the inner world. Architect beautifully designed the meditation chapel as dark
space, where the only light that enters is from the entrance and a small number of colored glass
skylights. The space is followed by the series of countless number of water features. The sound of
running water holds the potential to calm the mind

Fig.26. Chapel of Chimes Interior

Fig. 27.Connection with nature

2.2 THE BAUGHMAN CENTER, UNIVERSITY OF FLORIDA-

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The Baughman Center is a breathtaking, elegant contemplation space in the core of the
University of Florida campus. It is open to the public for self-introspection on weekdays. The
exterior walls of the center are made of Floridian cypress stained which reflects the natural
surroundings and these reflective glass envelopes the meditation pavilion to mirror the
landscape. Architecture submerged in its natural surroundings.

Fig. 28 The Baughman Center, University of Florida

Fig. 29 Interior of The Baughman Center, University of Florida

2.3 KOL SHOFAR, TIBURON, UNITED STATES
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Kol Shofar is a dynamic assemblage rooted in the enduring values of Jewish traditions while
embracing innovations that enrich contemporary Jewish life. It is encircled by eucalyptus trees
and grassy hills. It feels very accessible and psychologically that's important, especially for
people who are not as nimble. Susie Coliver redesigned this synagogue. It is a Jewish
synagogue but has connected community of many faiths. Along with any music, light
. While entering the sanctuary light seeps through gaps in the walls of this curved hallway
along with the music. One can feel this as they emerge at the end of the entryway into an open
round space. Not only can people see one another clearly in the round, they can also see
modifications taking place outside. Skylights are also provided so that they can start new day
by the virtue of being able to see the stars. Another important element for the assemblage was
making sure everyone could hear each other which is a very significant element of a sacred
space. The round space serves to reinforce this communal spirit and also challenges the idea
that the leader is the focal point. Architect Susie Coliver says the asymmetry is intentional. If
it were symmetrical, there would be a proposition that perfection is attainable, which we know
it is not. Architect hopes people who come to this sacred space take this asymmetry back
outside with them.

Fig. 30. Kol Shofar, Tiburon, US

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CHAPTER 3
AIM & OBJECTIVE OF THE STUDY

3.1 Aim of the study -

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The aim of this dissertation report is to explore the idea of how to create a sacred space and
what it means in urban context. A sacred space open to all irrespective of caste, religion,
tradition and customs. This study will be helpful to provide a space where one can learn about
new things, meet new people, and explore new aspects of themselves. In this place one can
unite their own mind, body and spirit into a renewed and healed state. This study will help in
exploring the attributes of sacred space which helps in creating a sacred space.

3.2 Objective of the study-

The objectives of the study are-
 The essential purpose of this project – to create a sacred space as the fuel for
transporting a person of faith from the human realm to the divine realm and allows
them to make a connection between the two.
 Objective of the study is to explore the idea of sacred space which is open to all those
who desire to use it, and will provide the opportunities to both meet a diversity of
people who are different than yourself and also to learn about other religions, cultures,
etc.
 This study will be helpful to provide a space where one can learn about new things,
meet new people, and explore new aspects of themselves.
 Study will be helpful in providing a space which will provide healing environment.
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CHAPTER 4
SCOPE OF THE STUDY

4. Scope of the study-

The main objective of conducting the study is to explore the idea of sacred space and
what it means in urban context. The study will investigate the aspects which help in
creating a sacred space. This study is also in response to most people not feeling
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welcome or comfortable visiting a sacred space that is associated with a particular

religion that is different from their own. This research will help in building a sacred
space which will be open to all those who desire to use it, and will provide the
opportunities to both meet a diversity of people who are different than themselves and
also to learn about other religions, cultures, etc. The study will be helpful in providing
a space for healing, learning and expanding one's mind to other people and other ways
of living.

Fig. 31. Holistic living wheel

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CHAPTER 5

METHODOLOGY & PROBLEM FORMULATION

5.1 Methodology-

To achieve the objectives of the study the following methodology is proposed-

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 Foundation or Historic attempts

 Detailed live case studies and desktop case studies of sacred spaces
 Central questions
 Spiritual aspects of sacred space
 Introduction and need of sacred spaces

5.2 Problem definition-

The purpose of the present study is to explore the concept of creating sacred space and need
of the sacred and the spiritual aspects that lead people to escape the ordinary in order to
communicate and connect with the divine, their spiritual selves, and/or with others. Other functions
could be to provide a place for healing, and space to learn new things about the divine, themselves,
and/or others. Various physical and spiritual aspects of sacred space are studied and knowledge
from the case studies.

5.3 Limitations-

 Research only deals with healing and positive impacts of factors on human psychology and
hence it is quite limited.
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CHAPTER 6

CONCLUSION

6.1 Conclusion-

The evidence-based on researches and the pilot study of the sacred space that suggest need to
create a sacred space that would provide a setting for all of these activities and more to occur. Not
only a sacred space that allows for an individual or group to connect with the divine, but also for
individuals and groups to connect with each other and discuss their sacred lives. As a result, they
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could learn more not only about other people and faiths that differ from their own but also, they
could learn about themselves. This also provides a space for healing. All the data collected so far
is analyzed thoroughly. It has been observed that the following characteristics are important in
order to create a sacred space-

• Threshold

• Space and Volume

• Scale and Proportion

• Light and Shadow

• Engagement of the Senses

• Color

• Approach

• Connection with Nature

• Memory

The above-mentioned attributes should be incorporated in creating a sacred space so that one can
escape the ordinary world and enter into spiritual consciousness.
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CHAPTER 7

REFERENCES

https://en.wikipedia.org/wiki/Sacred_architecture

https://www.nationalgeographic.com/yourshot/

https://www.yogapedia.com/definition/5284/dhyana

https://www.artofliving.org/in-en/meditation

https://www.mayoclinic.org/tests-procedures/meditation/in-depth/meditation/art-20045858
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https://faithandform.com/feature/searching-new-sacred-space/

https://oakland.chapelofthechimes.com/appreciating-the-beauty-of-chapel-of-the-chimes-
oakland/

https://performingarts.ufl.edu/venues/baughman-center/

http://kolshofar.org/

https://spiritualedge.org/listen-how-an-architect-designs-sacred-space/

https://docplayer.net/81510577-Architecture-as-transition-creating-sacred-space-master-of-
architecture-michelle-lee-mcgahan.html

http://ced.berkeley.edu/downloads/gallery/arch/Thesis_2012/DeCastro_Arch_Thesis_2012.pdf

https://architecturenow.co.nz/articles/sacred-spaces/

https://www.area-arch.it/en/the-architecture-of-sacred-space-and-the-search-for-a-needed-
sacredness/

https://www.jweekly.com/2019/02/08/let-there-be-light-synagogue-architecture-embraces-new-
ethos/

https://en.wikipedia.org/wiki/Congregation_Kol_Shofar

https://ism.yale.edu/sites/default/files/files/Architecture%20for%20Worship.pdf

https://medium.com/@srkshivangi.01/impact-of-architecture-on-human-psychology-
f0b637714603

https://www.ananda.org/yogapedia/dhyana/

https://www.speakingtree.in/blog/spirituality-115244

https://www.youtube.com/watch?v=sRT61YB0hSQ

https://www.youtube.com/watch?v=sq-jN33WCqQ

https://www.youtube.com/watch?v=K77a6TxE118
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