Architecture as Transition: Creating Sacred Space

A thesis submitted to the

Division of Research and Advanced Studies

of the University of Cincinnati

in partial fulfillment of the

requirements for the degree of

MASTER OF ARCHITECTURE

in the School of Architecture and Interior Design

of the College of Design, Architecture, Art, and Planning

2004

by

Michelle Lee McGahan

B.S. Arch., University of Cincinnati, 2002

Committee Chair:

David Saile
Nnamdi Elleh
Anne Lund
Abstract

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 thesis 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 thesis project is an architectural exploration of designing

spaces that search for these qualities of the sacred.

Acknowledgements

To all my family and friends who have guided and supported me through the

past six years of challenges, successes, and this ultimate fulfillment of my life long

dream.
Table of Contents

Page

Abstract --

Acknowledgements --

Table of Contents --

Image List 01

Image Sources 03

Introduction 05

Foundation 08

Retreat in the City 11

Central Questions 13

Spiritual Aspects of Space 16

Connections 21

History and Precedents 23

Current Examples 26

Program

Goals and Objectives 30

Inventory 33

Site

Introduction 41

History 43

Population 46

Climate and Weather 48

Site Analysis

Description 49
 Transportation 51

Additional Site Features 52

Site Plans 53

Bibliography 55

Endnotes 59
 McGahan 1

Image List

Description Page

1) Reorganized Church of Jesus Christ of Latter

Day Saints Temple in Independence, Missouri 06

2) Terrorist Attacks on World Trade Center 08

3) Man in Mosque 09

4) Riots of April 2001 11

5) World Peace Bell 12

6) Taj Mahal in Agra, India 13

7) Woman stressed out at work 14

8) Chapel of Thanksgiving in Dallas, Texas

by Philip Johnson 16

9) La Sagrada Familia in Barcelona, Spain by

Antonio Gaudi 17

10) The Pantheon in Rome, Italy 18

11) Red Mill Chapel in Waupaca, Wisconsin 19

12) US Air Force Academy Chapel in Colorado Springs,

Colorado by SOM 20

13) Stonehenge 21

14) The Pyramids at Gizeh 22

15) St. Ignatius of Loyola 23

16) Buddhist woman meditating under Bodhi tree 24

17) East Mountain Retreat Center 27

18) Grailville 28

19) The Buddhist Society for Compassionate Wisdom

courtyard 29
 McGahan 2

20) Massage Therapy 30

21) A woman meditating 31

22) Chapel of St. Ignatius in Seattle, Washington by

Steven Holl Architects 38

23) Hand on Water Wall 39

24) International Friendship Park 42

25) Roebling Suspension Bridge 44

26) Union Terminal 45

27) My Site 49

28) Buildings along 4th Street across from site 50

 McGahan 3

Image Sources

1) Crosbie, Michael J. Architecture for the Gods. New York: Watson-Guptill,

2000 (66).

2) http://www.poyi.org/59/07/0707.html

3) Smith, Huston. The Illustrated World’s Religions: A Guide to Our Wisdom

Traditions. New York: Harper Collins, 1994 (162).

4) http://www.enquirer.com/unrest/unrestphotos.html

5) http://www.cincinnati.com/local/newport/E60html_07292003__GNNBD

peacebell.ART_Other.html

6) Mann, A.T. Sacred Architecture. Rockport: Element Inc., 1993 (125).

7) http://www.ukstockimages.com/preview/searchpreview.php?operation=

preview&imageid=100GL0070

8) Heathcote, Edwin and Iona Spens. Church Builders. West Sussex: Academy

Editions, 1997 (119).

9) By author

10) By author

11) Chester, Laura. Holy Personal: Looking for Small Private Places of Worship.

Bloomington: Indiana University Press, 2000 (42).

12) Dupre, Judith. Churches. New York: Harper Collins, 2001 (133).

13) Devereux, Paul. The Sacred Place: The Ancient Origin of Holy and Mystical

Sites. London: Cassell & Co., 2000 (12).

14) Mann, A.T. Sacred Architecture. Rockport: Element Inc., 1993 (116).

15) http://www.sspx.org/miscellaneous/history_of_the_ignatian_reteat.htm

16) Smith, Huston. The Illustrated World’s Religions: A Guide to Our Wisdom
 McGahan 4

Traditions. New York: Harper Collins, 1994 (69).

17) http://www.eastretreat.org/

18) http://www.grailville.org/

19) http://users.rcn.com/chicagobuddha/chicagobuddha/ctour3garden.html

20) http://www.innerpeaceholistic.com/

21) http://www.innerpeaceholistic.com/

22) Crosbie, Michael J. Architecture for the Gods. New York: Watson-Guptill,

2000 (166).

23) http://www.archetects.net/Bristol/pages/hand-1_tif_jpg.htm

24) By author

25) http://www.structurae.net/en/photos/img6512.php

26) http://www.daap.uc.edu/library/archcinci/9unionterminal.html

27) By author

28) By author
 McGahan 5

Introduction

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. Here 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?

It is a spiritual retreat center and it is located in the heart of downtown Cincinnati-a

sacred space surrounded by the profane city.

 McGahan 6

Religion and spirituality are important elements of people’s lives throughout the

world. 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.

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

1) Reorganized Church of Jesus event occurred in that place, or it brings back a

Christ of Latter Day Saints
Temple in Independence, memory of a special person or time.
Missouri
 McGahan 7

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.1
 McGahan 8

Foundation

Following the horrific terrorist attacks of September 11th, 2001, I 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.

Through this contemplation I realized just how little I

knew about religions other than my own. In an effort to

open my mind and to learn more about my own 2) Terrorist Attacks on

World Trade Center
spirituality, I started to take classes about various world

religions and religious thought. After many of these classes, my increasing interest in

this subject, and the importance spirituality plays in my own life, I decided that I

wanted my thesis topic to pertain to this subject in some way.

In addition to realizing my own lack of knowledge, I also realized many other

people share my concern and know little or nothing about religious beliefs beyond their

own. It seemed that the whole nation was asking questions with little or no idea of

where to get answers. Americans were suddenly afraid of Muslims, yet they didn’t

know why or if they should be. Their ignorance of that which was different from their

own lives was a part of what kept the fear in their minds and hearts.

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
 McGahan 9

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.

I began to ask myself, where could someone go to learn about other belief

systems if they didn’t have access to college courses like I did? Is there a place that

exists where I could meet someone of another faith and discuss our differences and

similarities? Could a meeting like this deepen my own spirituality, and bring me to a

closer connection with my own Deity, by learning more about others?

I began to dig deeper into why I felt that sacred spaces are so affecting and

powerful to me as an individual and to other persons. After more reading and research

I realized that 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 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. Dr. Belden Lane, a professor of theology,

said, “The sacred place becomes the point at which the

wondrous power of the divine could be seen breaking

3) Man in Mosque into the world’s alleged ordinariness.”2 A person can use

this sacred space as a gateway or pathway along their spiritual journey to reach and

encounter the divine that they are seeking.

Finally, I came to the conclusion that I wanted 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 spiritual lives. As a
 McGahan 10

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.
 McGahan 11

Retreat in the City

Over a million Americans spend time at some sort of retreat center each year.3

Americans, including those in the Cincinnati area, are stressed out. There is an ongoing

war in Iraq, terrorism alerts continue to occur, the economy is anything but stable, jobs

are few and far between and those who have one are in fear of losing it.4 In an article

called “Take a break to combat work stress” by Bob Nelson in the Business Courier, a

survey done by ComPysch5 showed that Cincinnati employees are suffering from high

levels of stress. In the survey, 48% of employees reported “high levels of stress coupled

with extreme fatigue and a sense of feeling out of control.”6 In the same survey, 38% of

employees reported “constant but manageable stress levels.”7 Clearly this shows a

strong need for local employees to find ways to de-stress and get control of their lives,

feelings and thoughts.

Stress is not the only thing that plagues

local residents of this area. Race relations have

been on shaky ground for years, the largest

example being the riots the city experienced in

April of 2001. These erupted after years of

pent up frustrations over these issues in the

city. 4) Riots of April 2001

Also, since the horrible terrorist attacks on our nation on September 11th of

2001, religious and cultural differences have been an issue among all of us, including

the diversity of residents in Cincinnati.

All of these issues contribute to the need for the people of the Cincinnati area to

have a place to retreat to find themselves and to meet others (like a spiritual retreat

center). Placing such a program within the city allows for easy access by some 80,000
 McGahan 12

employees that work in the downtown area8. It would also be accessible to those

outside the downtown area including the diversity of people at the University of

Cincinnati, residents in Kentucky from Covington and Newport, and people from both

the west and east sides of the city.

There is also an abundance of new additions to the city in recent years that seem

to be supportive of my ideas and wishes to create sacred space, to unite a diversity of

people, and to generate a sense of peace. Such similar additions to the city include the

World Peace Bell which resides in Newport, Kentucky just across

the river, the International Friendship Park that runs along the

Ohio River on the east side of downtown, and the Underground

Railroad Freedom Center which is still in progress on the

riverfront. Also the already existing spaces, like the number of

5) World Peace Bell parks in the downtown area and religious institutions that are

spread throughout the city, serve a variety of spiritual and cultural needs.

Of course, there are probably many cities that have similar issues and that are

feeling the effects of these national issues as well. However, I chose Cincinnati not only

for these reasons, but also because I have lived in a suburb of the city my entire life and

know this city better than any other.

 McGahan 13

Central Questions

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?

The question becomes, then, how do you

make an architecturally stimulating sacred space

and speak to many different communities of beliefs

at the same time? First of all, I need to determine

what elements of a sacred space for one religion

differ from another. I must figure out how

architecture plays a role in the differences and

how much of it has to do with the rituals and

6) Taj Mahal in Agra, India practices that occur within it. Determining what

(if any) fundamental elements occur repeatedly

will help me to explore what kind of space I need to design in order to meet the needs

of so many different people.

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
 McGahan 14

religious denomination, have some common, intrinsic qualities, which allow for the

connection between the worshipper and the divine.

How or what about the sacred space allows for this communication to occur? I

plan to explore this question thoroughly in my design in order to understand what it is

about these spaces that provides for this unique and important event to take place.

What makes a ‘designated’ sacred space any different or better than a room in

one’s house or one’s office at work? A sacred space allows a person to completely

escape the chaos of the profane world, the everyday world that surrounds them at all

other times. A sacred space provides a sanctuary for their prayers and thoughts as well

as a physical sanctuary for their bodies during this worship.

How does the sacred space do this? I have explored this historically,

theoretically and physically by looking at various texts and designed and built works.

(This exploration can be found in the sections titled “History and Precedents” and

“Current Examples”.)

Why is it important to have sacred spaces? (I think that the answers to this

question are endless, although I have come

up with a few that I feel are important). It is

known that stress levels among Americans

are high and that many other health ailments

are linked to this stress factor in our lives.

Our lives are continually getting more

7) Woman stressed out at work
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
 McGahan 15

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.

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.

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.

 McGahan 16

Spiritual Aspects of Space

One of the most influential writers I have come across in my research is Mircea

Eliade. In The Sacred and the Profane: The Nature of Religion, he describes the sacred

as something beyond human description, beyond our own worlds and something

“saturated with being.”9 In Patterns of Comparative Religion, he says that “sacredness

is, above all, real.”10 By this I think he is describing the power of the sacred to make

tangible to a person what is normally unreachable. Profane space is described as being

homogenous, sacred space being a break from this sameness.11 If profane space is

homogenous, then it is impossible to orient oneself within it or to find a point of

reference from which to find your way.12 A sacred space, within the midst of this

homogenous world, is that point of reference.13 It is the center from which people can

orient themselves, find themselves, and figure out where they are and where they are

going.14 This, of course, is not necessarily meant in a physical way but rather in a

spiritual way. The sacred space, therefore, reveals to the

believer an ordered, stable point where they can find

themselves and be found by others. It represents a place of

calm and understanding within the chaos of the profane

world.

Similarly, sacred space is seen as the ‘threshold’ or

transition space between the two worlds, the human world

and the divine.15 Between these two worlds lies the sacred

8) Chapel of Thanksgiving space, which is the link that brings these two, otherwise
in Dallas, Texas by
Philip Johnson separate, worlds together. So, the sacred space then

becomes a vehicle or passageway from one to the other. I think these ideas of

‘threshold’, transition, and passage or gateway, are very important in my approach to

 McGahan 17

design. I must design spaces where not only communication and movement occur

physically, but also where these occur spiritually. The space is used as a sort of vehicle

for this transcendence beyond our physical environment “…toward the sacred center

and the center of one’s own being.”16

This idea of transition is important not

only within the sacred space and the human and

divine realms but also between the overall sacred

and profane regions. Eliade states that a

transition must occur between these regions both

to make the person aware of the upcoming

change in spatial meaning and to prepare them

mentally and spiritually prior to entering the

sacred place.17
9) La Sagrada Familia in
Eliade also talks about the ideas of the Barcelona, Spain by
Antonio Gaudi
“axis-mundi”, the “cosmic pillar”, and the

“cosmic mountain”.18 All of these represent this vertical connection among the three

worlds in the cosmos: Underworld, Earth, and Sky.19

They are seen as sacred axes that unite the worlds

and that allow passage among them.20 Sacred

spaces, then, can be considered “axis-mundi”

because they provide this passage among worlds.

Verticality, of course, can be linked symbolically

Diagram 1 with many other spiritual meanings. Deities, the

infinite, the eternal, are all associated with vertical

images. Heaven in Judeo-Christian beliefs is associated with the vertical, upwardly

 McGahan 18

regions. Ascending to a higher place in most contexts can be associated with positive

change and advancement. In Eliade’s Patterns in Comparative Religion, he states that

generally, every ascent is an escape from the profane and human status to a more

sacred level.21 As a result, this element will likely play a role in my design as well. For

example, a break will sometimes occur in the roof of a sacred place to symbolize an

intersection of two worlds and to show this vertical axis, such as the oculus in the

Pantheon in Rome, Italy.22

He also discusses other “modes

of passage” such as movement from

darkness to light, human to beyond

human, life to death, death to re-

birth/new life, etc.23 Sacredness is

revealed through many manifestations,

one of which is nature, and another, the

Earth.24 Nature, a part of the Earth 10) The Pantheon in Rome, Italy

world, is then considered sacred and like sacred space, it exists both on Earth and at the

same time it also transcends Earth and the human realm.25 Eliade also describes the

many elements of nature such as the sky, sun, moon, water, stones, and plants, which

all have various sacred connections and meanings.26 For example, he suggests that

water (which plays a role in my program and design) “…symbolizes the whole of

potentiality, is the source of all possible existence, the essence of plant life, the elixir of

immortality, ensures long life and creative energy and is the principle of all healing.”27

In Landscapes of the Soul: A Spirituality of Place, Robert M. Hamma talks about

spirituality and how that connects with your physical surroundings. Spirituality is

defined as an awareness of our relationship to our deity(s), ourselves, and of others

around us.28 He says all three of these elements must be present to create our
 McGahan 19

spirituality.29 I think this is very important as far as the spaces and those who will

experience the spaces are concerned in my design. A combination of both individual

and group spaces will allow all aspects of the spiritual self to be accessed.

Hamma describes places as being “mediators” between the divine and the

human.30 The space is the physical mediator that separates you and the divine but yet

also connects you to the divine at the same time.31 Since you cannot experience the

divine in the flesh, you must do so in what he calls “mediated experiences” which

require this space or “mediator” that helps you

encounter these experiences.32

A sacred place, according to Hamma, is one

“where we are brought to the edge of our lives, a

place that brings us into contact with transcendent

values, with powers beyond our control.”33 It is a

place where the intangible becomes tangible. He

gives an example from Celtic traditions where they

call their sacred places “thin places.”34 It is in

these “thin places” where the distance between the

11) Red Mill Chapel in Waupaca,
Wisconsin
divine and the human is narrowed.35 This

example gives a strong analogy to what I think every sacred space does, and that is to

bring a person closer to the divine. These spaces are not literally “thin” but rather they

provide a space where the barrier between the human and divine is lessened.

Another important point brought up by Hamma to consider in my design is the

change from day to night and how very different the same space can be during these

times.36

Finally, one of the most important results that could come out of the spaces that

I design are summed up in a powerful quote that Hamma uses from the Bible. The
 McGahan 20

words were said by St. Paul in 2 Cor 3:18, “we, with our unveiled faces, reflecting like

mirrors the glory of the Lord, all grow brighter and brighter as we are turned in the

image that we reflect.”37 In other words, we go to our sacred

places and communicate with our deity, and then we take with

us what we have experienced and learned there, and share it

with others that we meet. We encounter the divine and the

peace and the calm, and we spread that to those around us.

12) US Air Force

Academy Chapel
in Colorado
Springs, Colorado by
SOM
 McGahan 21

Connections

How is a spiritual retreat center a sacred space? First let me address what a

‘sacred space’ means in terms of my personal definition and other more agreed upon

definitions. A few of the many descriptions of this word’s meaning from an internet

dictionary include such definitions as “dedicated to or set apart for the worship of a

deity”, “…not profane or common”, “reserved for the exclusive use of something”,

“…a place set apart”.38

My personal meanings for this word also include the ideas of communication

with a deity, a place to escape the profane, ordinary world, a place to heal and be

healed, and a place to connect with both the spiritual and divine realm and with your

own person as well as others.

Eliade, describes ‘sacred’ as being “wholly other”39 and a break within the

homogeneity of the everyday profane world.40 He also says it is a space for

communication between deity and human.41

Revered sacred spaces around the world include natural wonders like the Grand

Canyon, Mt. Everest, or the Nile River. History

has provided us with many sacred structures like

Stonehenge and the many beautiful sacred spaces

of a variety of religions all over the world. There

may also be sacred spaces that aren’t so obvious to

13) Stonehenge others, like a special park where a significant

moment in one’s life occurred, or a room in the

house that one seeks for spiritual refuge. A sacred space could also be a hospital or

therapist’s office where healing of the body or mind can take place. A sacred space can
 McGahan 22

exist in these varying scales and locations, as well as with or without the association of

a religious tradition.

If some or all of these elements and

activities that we use to define ‘sacred space’

occur in the spiritual retreat center, then we

have a sacred space that exists there. It may not

be considered sacred to everyone, but it will have

the elements that will allow it to be sacred to

those who experience it in these ways. This could

occur for a person by communicating with the

divine, participating in some kind of healing

experience, or some combination of these other

14) The Pyramids at Gizeh
elements to make the spiritual retreat center a

sacred place for them. (A more detailed explanation of these sacred elements and

activities that will occur within the spiritual retreat center can be found at the end of

the section titled “Program: Inventory”.)

 McGahan 23

History & Precedents

Retreats have been part of cultural and religious roots since time immemorial,

and each religion has their own unique history of how retreats came about. Buddhism

and Christianity are probably the most widely known religions that participate

regularly in retreats of some kind.

In Christianity, St. Ignatius of Loyola is given credit as the ‘father’ of the retreat

within the Catholic faith at around the end of the 15th century.42

After being bed-ridden from a battle injury, he began reading

some literature on God and the Christian faith. Inspired by these

writings, he decided to leave behind his current life and travel in

search of God. Along his journey he wrote “Spiritual Exercises”

which, discussed the following of God and preached the Gospels

15) St. Ignatius
“through meditation and examination”.43 After gathering of Loyola

together a group of men known as “The Company of Jesus” (or the Jesuits), St. Ignatius

began 30-day ‘Spiritual Exercises’ where he and his men would preach the Gospels and

lead the ‘exercises’.44 Over time these ‘retreats’ became very popular and later were

included as a custom for the Catholic clergy. Monks continue to retreat within the

monasteries to practice their devotion to the faith. Often this includes long periods of

silence and contemplation.

Much later in history the practice of ‘retreat’ was extended by the Church to

include its parishioners as well. Retreats became very popular in the United States

around the 1970’s in other Christian religious groups and it is now a part of many

denominations.45

As read in the Bible and other religious sources, ascetics of both Judaism and

Christianity had to leave behind their worldly lives and possessions in order to fully
 McGahan 24

find and follow God. This represents a kind of retreat; one that is a more permanent

and continuous journey.

Most of the other major world religions have elements within them that relate to

retreats but are given different names or terms. In

Buddhism, the idea of ‘retreat’ has always been an

integral part of the faith and practice. Buddha

himself would spend nine months of the year

teaching and then take three months to retreat.46

Zen Buddhism is also known for its intense

16) Buddhist woman meditating
under Bodhi tree
meditation training in the monasteries.47

Although the main focus of Zen Buddhism is this meditation, the retreats often include

periods of community work as well to bring spiritual awareness to both the individual

and others.48 Tibetan and other forms of Buddhist retreats sometimes include other

forms of spiritual growth such as scholarly research of Buddhism, studies of the Tibetan

language, and classes in yoga.49

In Hinduism, practices like yoga, which include physical, mental and spiritual

exercises, are meant to unite the believer with the deity or deities.50 Many Hindus seek

an escape from worldly luxuries in order to diminish the boundaries that separate them

from the divine spirits.51

Similar to the story of Jesus in the Christian faith, Islam tells of Muhammad also

retreating into the desert for contemplation and spiritual growth.52 A pilgrimage to

Mecca, the Islamic holy land, has elements of ‘retreat’ for Muslims as well. It is meant

as an experience to bring together a diversity of Muslims and promote learning among

each other.53 It is also a physical retreat from their homeland to a place rich with

sacred meaning. There are other spiritual retreats within Islam and each different sect
 McGahan 25

of this religion has alternative ways to reach spiritual awareness. Some sects emphasize

meditation and solitude; others practice sacred song and dance.54

Spiritual retreat in Judaism often emphasizes solitude, silence, meditation, and

sometimes service and community work.

Despite the various world religions, the many sects within those religions, and

the multitude of other spiritual belief systems that exist today, most retreats within each

of these include many similar elements. Most involve the opportunity for both

individual and group retreat and many have other means of spiritual growth besides

just mediation, like educational services and community-based events. I plan to include

these varying elements into my program as well to further reflect and welcome a

diversity of visitors.
 McGahan 26

Current Examples

According to a recent article on MSNBC.com entitled, “The religious retreat as a

form of vacation,” there are a number of retreats of various religious affiliations all

over the United States and Canada.55 There are approximately five hundred Catholic,

about one hundred and fifty Protestant, a dozen or so Jewish, a few Quaker, and also

new sproutings of various retreats for those of the Islamic, Buddhist and Hindu faiths.56

Not included in this study are interfaith retreat centers, which is the kind of

retreat that my program falls within. Interfaith retreats are ones that are open to

people of all faiths and religions, and that provide activities and programs for more

than just one group of people. Some of the retreats mentioned above may, in fact,

accept and welcome visitors of any and all faiths, but are merely affiliated with or led

by a particular one. According to one website, there are about two hundred and

seventy interfaith retreat centers in the United States.57

Of the few retreat centers that I was able to find online for people of Jewish,

Islamic, and Hindu faiths; most centered around teaching and reflection of their

religion and religious texts. Many were about educating guests about their own

religion, while a few were about educating guests of other religions or cultures about

the center’s religion. Some also had incorporated with the center or were fully

designed to provide a ‘camp’ for children of that faith. Since these types of retreats are

rooted in one particular religion, the activities and programs obviously are much more

focused on religion rather than a general sense of ‘retreat’ or spiritual connection.

Buddhist retreats differ somewhat from some others since the religion itself is so

different. Buddhism doesn’t focus on texts so much as it does on the practice of the

teachings of Buddha. Therefore, the retreats aren’t so much about learning about the
 McGahan 27

religion as they are in having a space and time to practice the teachings and experience

them.

Many interfaith retreat centers seem to be less constrained by religious elements

and therefore visitors are more free to use the retreat not just in religious terms but also

in other ways that they are seeking. For instance, many of these have a variety of

programs that may include elements from a multitude of different religions or of no

religious content at all. So, the religious elements can be included in one’s activities at

the retreat or they can be left out completely.

Since my program is an interfaith spiritual retreat center, I chose to look at a

few centers in the United States that have similar ideas and discuss their programs and

facilities.

Some interfaith retreat centers focus more on the individual retreat as opposed

to a group retreat, such as the East Mountain Retreat Center in Massachusetts. This

center is located in a mountainous setting and

provides both the spaces for individual

spiritual retreat as well as guidance for those

who seek it.58 They also promote “interfaith

understanding” which I intend for my program

17) East Mountain Retreat Center to promote as well.59

Closer to Cincinnati, located in Taylorsville, Kentucky, is an interfaith retreat

house called Covenant Farm. Many of their goals listed on their website sound similar

to my own goals for my program. These include the need for the guest to remove

themselves from their daily routine in order to reconnect with the divine.60 This

retreat center has what they call a “Reflection Room” where many people can interact

and share their retreats and also a library nearby for reading, writing, etc.
 McGahan 28

Located within New Hampshire’s White Mountains, is an interfaith, spiritual

retreat center called the World Fellowship Center. Their mission is “to promote peace

through inter-religious and multi-cultural events.”61 Both educational and recreational

facilities are incorporated at this retreat center.62 This organization is also non-profit

which further demonstrates their desires to bring people together and promote peace.

In a suburb of Cincinnati there is a spiritual retreat center that began as a

women’s movement in the Netherlands in

the 1920’s.63 Grailville is now an

interfaith retreat center open to men and

women as well as people of all faiths.

This center facilitates both individual

retreats as well as group retreats. Besides

its educational programs and workshops,

18) Grailville
it also has a chapel and labyrinth as well

as a gift shop/art store.64

All of these retreats include a distinct and important connection with nature and

the outdoors whether it is merely by expansive views out to the surrounding scenery or

by including outdoor activities within the rest of their programs. All of the ones I have

mentioned so far are located in rural settings that provide an abundance of space for

these elements to occur. However, since my program will be in an urban setting, I also

looked at various urban retreat centers. Most of these focus on the ideas that many

people in the city do not have the time and/or money to go to a retreat far away, so one

in an urban setting is much more practical and readily available for urban participants.

In Richmond, Virginia there is an urban retreat center called Richmond Hill.

This particular retreat happens to be a Christian retreat, but it is helpful to look at it due

to its location. Many of its programs and events focus on community in addition to the
 McGahan 29

more religious and spiritual aspects of retreat.65 Their goals include bringing various

community members together to discuss and work towards enhancing the metropolis of

Richmond.66 I feel that this community element is very important, especially when the

center is placed in an urban context like this one. Existing in the heart of the city

makes it all the more important that the center make efforts to bring community

members together to give back to the city and enhance it.

Another urban retreat center I found is called the Buddhist Society for

Compassionate Wisdom. This Buddhist retreat center is located in

the heart of Chicago, Illinois and is directly accessible by nearby

public transportation.67 It includes many similar elements to inter-

faith retreats and allows for a diversity of visitors due to its location.

Besides a bookstore, temple room for services, and kitchen, there is a

nice, small outdoor courtyard area that has some gardens and an
19) B. S. C. W. eating area.68 Such a space allows for a bit of nature and the
courtyard
outdoors to come into this very urban setting. This issue is an

important goal for me, as my program will need similar outdoor spaces within the

urban context of Cincinnati.

Most retreat centers, since they are located in very rural, out-of-the-way places,

(and even some urban ones) have overnight lodging and also kitchen and dining

spaces. The capacity for these centers can range anywhere from around a dozen or so

up to a hundred. Since my program is located in the urban context of Cincinnati and

will be accommodating participants who are not necessarily looking for a long stay, I

won’t need to incorporate lodging into my program. However, I will need to

incorporate the important elements of nature and the outdoors into my program and

within this urban environment.

 McGahan 30

Program

Goals and Objectives:

This program will also allow me to pursue other thesis goals that other types of

sacred spaces may not allow. The first is my desire to have the program be open to all

people. This is partly in response to the many issues previously discussed concerning

the city of Cincinnati and my desire to unite and connect people who may not

otherwise have sufficient means. This is also in response to most people not feeling

welcome or comfortable visiting a sacred space that is linked with a particular religion

that is different from their own. So, by having the spiritual retreat center be an

interfaith organization, it 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 yourself and

also to learn about other religions, cultures, etc.

In addition to learning and expanding one’s mind to other people and other

ways of living; the spiritual retreat center can also provide workshop spaces for other

educational programs like learning a foreign language or learning about the various

world religions, etc. These spaces can also be used for such things as community

meetings or places to teach other activities that occur in the retreat center, such as

teaching how to meditate. These programs and meetings can allow for this interaction

among different people as well.

Providing a space for healing is also one

of my objectives in this program. In my

research so far, I have found that most places

that provide a sort of healing for your body

often times do not also provide a healing for

20) Massage Therapy
 McGahan 31

the mind or spirit and vice versa. In my program I hope to provide healing of the body,

mind and the spirit. The spiritual healing will consist of things already discussed like

spaces for worship, prayer and communication with the divine. Healing for the mind

can be accomplished in a variety of ways, from activities like meditation or in services

like counseling and therapy-for individuals, families, or couples. The body can be

healed in various ways, which might include massage therapy, a sauna, acupuncture,

etc. In addition to speaking of these activities individually, most of them offer dual or

triple effects-healing not just one but two or all three-mind, body and spirit.

Healing can also occur by the lack of activities that one participates in. By this I

mean simple rest and relaxation can provide a great deal of healing to those who need

retreat. Simply having a quiet space to sit down and read a book or write, or a

comfortable place to lounge for a while may be all that is needed to renew one’s mind,

body and spirit.

Providing an escape or retreat for a person or group of people is a central goal

of mine in this program. Allowing for the fast pace of the city and of

a person’s work or life in general to come to a more manageable and

slower pace is vital to this retreat. Creating an atmosphere where

time can even stand still for a moment, and where time is not quite as
21) A woman demanding or important for a small period. It should be a place
meditating
where a person can leave behind the ordinary, pressure-filled, stress-

filled world of the city and participate in the activities that create this spiritual, sacred

realm.

Most of these kinds of spaces are more for individual use, whereas some of the

more educational or interactive spaces would be more suited for groups. However, I

wish to not only provide spaces for both individuals and groups, but also allow some

interaction-visual or physical-between the two. I think that this will allow for a richer,
 McGahan 32

deeper experience by all if, for instance, an individual using one particular space can

see or interact with a group of people using another space.

I also wish to have both interior and exterior spaces so that nature can be

included in the spiritual experience of the user. However, since my site is located in an

urban context, this goal is met with some challenges. I hope to maintain a connection

to the urban context while still allowing a ‘retreat’ in all aspects and allowing a

connection with nature not normally found within the city. So the challenge will be to

allow an escape from the urban chaos but yet not totally isolate the spaces from their

surroundings.

Lastly, most retreat centers are located away from the city and in very rural

areas, which require the guest to stay a longer period of time-be it a few days to a week

or more. My goal is, however, to have a more flexible retreat center that allows a

person to come for an hour, a few hours, or the entire day, which seems to be much

more accommodating to those participants that I expect to welcome in this urban

context. (So, my program provides an alternative to the usual spiritual retreat center in

multiple ways.)
 McGahan 33

Inventory:

The following is a list of spaces and an estimation of the square footages that

each space might require. These estimations are based off of the research and

precedents that I have looked at and discussed earlier in the document (See “History

and Precedents” and “Current Examples”).

-Interior Spaces:

A) Reception area/desk and waiting room and area for

pre-activity discussions 800 sq. ft.

-coat closet (one @ 30 ea.) 30 sq. ft.

B) Worship spaces

-individual spaces (eight @ 100 ea.) 800 sq. ft.

-communal spaces (two @ 300 ea.) 600 sq. ft.

-storage space in each communal

room for various religious
services (two @ 50 ea.) 100 sq. ft.

C) Multi-purpose rooms (three @ 800 ea.) 2,400 sq. ft.

-for workshops/educational
courses/etc.

-storage for each room

(three @ 25 ea.) 75 sq. ft.

D) Auditorium (one @ 2800 ea.) 2,800 sq. ft.

-seating for up to 100 people with small stage

for guest speakers/seminars/lectures/
community meetings/etc.

-storage/backstage area
(one @ 200 ea.) 200 sq. ft.

E) Miscellaneous spaces (twelve @ 50 ea.) 600 sq. ft.

-various rooms and niches throughout the

building for individual meditation/reading/
writing/etc.
 McGahan 34

F) Gathering spaces

-small group spaces (three @ 200 ea.) 600 sq. ft.

-large group spaces (two @ 350 ea.) 700 sq. ft.

G) Café (one @ 600 ea.) 600 sq. ft.

-serving gathering spaces with beverages

and snacks

-would include regular and cold storage

rooms, preparation area, kitchen area,
and a serving area

H) Specialty rooms (five @ 250 ea.) 1,250 sq. ft.

-for massage therapy/acupuncture/

guided meditation/etc.

-storage for equipment/towels/

lotions/etc. (five @ 20 ea.) 100 sq. ft.

J) Sauna/Spa (one @ 250 ea.) 250 sq. ft.

-closet for towels/etc. (one @ 20ea.) 20 sq. ft.

K) Counseling offices/rooms (two @ 250 ea.) 500 sq. ft.

-storage closets (two @ 20 ea.) 40 sq. ft.

L) Staff offices (three @ 150 ea.) 450 sq. ft.

-storage closets (three @ 20 ea.) 60 sq. ft.

M) Kitchenette (one @ 150 ea.) 150 sq. ft.

-for all staff

-includes kitchen area and table/
eating area

N) Bathrooms
-female staff bathroom to accommodate
two people (one @ 100 ea.) 100 sq. ft.

-male staff bathroom to accommodate

two people (one @ 100 ea.) 100 sq. ft.

-female guest bathroom to accommodate

two people (two @ 100 ea.) 200 sq. ft.
 McGahan 35

-male guest bathroom to accommodate

two people (two @ 100 ea.) 200 sq. ft.

-female guest bathroom to accommodate

three people (one @ 150 ea.) 150 sq. ft.

-male guest bathroom to accommodate

three people (one @ 150 ea.) 150 sq. ft.

-female guest bathroom to accommodate

two people including a single-person
shower facility (one @ 250 ea.) 250 sq. ft.

-male guest bathroom to accommodate

two people including a single-person
shower facility (one @ 250 ea.) 250 sq. ft.

Interior spaces: 14,525 sq. ft.

P) Circulation/Transition spaces (30% of interior spaces total)

-30% of 14,525 sq. ft.

4,357.50 sq. ft.

Q) Mechanical/Utility spaces (15% of interior spaces total)

-15% of 14,525 sq. ft.

2,178.75 sq. ft.

*FINAL INTERIOR SPACES TOTAL: 21,061.25 sq. ft.

-Exterior Spaces:

-A variety of spaces for landscaping and plantings of various sorts for

both individuals and groups to enjoy the outdoors

-Spaces for sitting as well as for paths and walking areas which lead
through the outdoor spaces.

-An entry space outdoors that allows for a sort of transition as one moves
from the profane, urban city to the sacred, spiritual retreat center.

-My overall site is roughly 99 ft. x 225 ft. = 22,275 sq. ft.
 McGahan 36

-The final interior square footage = 21,061.25 sq. ft.

-This provides me with plenty of area to have a multi-story building that

meets both the needed interior as well as the desired exterior spaces of
the program.

At first glance, it seems that the more public, group spaces would be located in

one area of the building and the more private, individual spaces would be in another.

Perhaps the group spaces would be open to views of the city and allow views in as well.

However, I’m interested in playing with these spaces and seeing if I can prevent them

from becoming totally isolated from one another. I would like to try to allow for some

interaction between these two types of spaces, whether it is visual, physical or both.

Also the more service-oriented spaces like the offices, storage rooms, and the

like will probably all be located in one area which would be more separate from but

convenient to the public and the rest of the building’s spaces.

Diagram 2

There are already many design issues that have risen out of the sacred elements

and activities that will occur within this spiritual retreat center. Overall, these issues

include such things as: views (from inside out and outside in), lines of vision (views

from one space to another), lighting (both natural and artificial), noise, comfort,

texture and materials, nature and natural elements, etc.

 McGahan 37

First, from my desire for the center to be open to all, the location, entrance, and

overall exterior view of the center must be welcoming to everyone. This may be by

simply placing the entry in a prominent, easily viewed and accessed location, or by

some other means of welcoming ‘outsiders’. For instance, there could be walls of glass

that allow views in from the outside or by somehow creating an interaction between

both the users of the interior space and those that pass by on the exterior. Perhaps

merely allowing those on the exterior a small glimpse of the activities occurring inside

will be enough to spark interest in the passer by.

Interaction is not only physical but also can occur visually. Lines of vision play

an important role when trying to create spaces where interaction can occur among

various people who may not necessarily be sharing the same physical space. Since this

program involves both individuals and groups of people, creating an interaction

between these people may only be able to occur visually. This interaction could be

designed in such a way that allows for learning from one group yet while not

disturbing the other.

Another goal is to stimulate interaction between the two ‘groups’ of visitors; the

individual who will probably come to worship, meditate, receive counseling, massage

therapy, etc., and the group of visitors who will probably be coming for a lecture or a

class of some sort, etc. Providing opportunities to see and possibly hear what is going

on in other spaces nearby could be used as a tool to unite these two groups of

participants and spark interest in what the other visitors are experiencing.

Lighting plays a vital role in almost every kind of sacred space imaginable. Thus

in this program it will be important not only in the artificial lighting, but also in the

natural lighting of the sun and how these affect both the interior and exterior spaces.

Light often helps to create the ‘mood’ of a space, and this will be very important in
 McGahan 38

certain spaces in the program such as the meditative spaces and the spaces of worship

and prayer.

When speaking of the ideas of escape,

retreat, meditation, healing, and the other

similar spaces within the spiritual retreat

center, issues that arise are those of noise,

comfort, atmosphere, etc. Design of these

spaces would have to take noise into

consideration-noise from other adjacent spaces

and noise from the surrounding urban 22) Chapel of St. Ignatius in
Seattle, Washington by
landscape. Issues like comfort and atmosphere Steven Holl Architects

bring up design factors already mentioned like lighting, noise, lines of vision, and other

factors such as the location within the larger space, scale, transitions between spaces,

spatial arrangements and sizes, furniture, etc.

It will also be important to design an overall space that fosters an atmosphere of

serenity and calm and yet also allows for the multiple uses

that this program intends.

As discussed earlier, nature and the outdoors play a

significant role in sanctity and sacred places throughout

many religions, cultures and regions. In addition to

creating various outdoor spaces (for both individual use and

group use), another goal of mine is to create different

opportunities for nature and the outdoors to become part of

the interior spaces as well. Skylights and light wells can be

used to bring sunlight into spaces that may otherwise be

Sketches
 McGahan 39

inaccessible to it or where sunlight may be unexpected. Also, having spaces throughout

the building for small interior garden areas will be another way to bring these natural

elements indoors for the visitors to enjoy and connect with while inside.

Water, another element in nature that has a multitude of sacred meanings to

various people and belief systems, can

also be incorporated into both interior

and exterior spaces to serve a variety of

functions. Designing a ‘water wall’ in

some of the interior spaces could create

a soothing atmosphere by creating

‘white noise’ in the background while

23) Hand on Water Wall
other activities and discussions are

occurring elsewhere. The background material of the wall can differ depending on the

desired effect. If glass, the wall could serve as a sort of ‘screen’ between spaces by

allowing sunlight to pass through it but having the moving water create a translucent

wall. This water wall would appeal to not only the visual and audible senses of the

visitors but would also allow them to physically interact with it by touching the water

as it moves down the wall.

Finally, designing transitional spaces not only among the various kinds of

interior spaces but also between the initial

transition of exterior city space and the interior

reception area is critical to this thesis. This

transitional element will be very important in

that it not only physically reorients the visitor

from the profane urban environment to the

Diagram 3
 McGahan 40

calm, sacred space, but that it reorients the visitor’s mind as well so as to prepare

him/her for the experience to come. These transitional features mimic the main theme

of the ‘sacred space’ as being its own transition between the human, earthly realm and

the divine realm with which the participants seek to communicate.

 McGahan 41

Site

Introduction:

My site is located on the corner of Sycamore Street and East Fourth Street in the

downtown area of Cincinnati, Ohio. This site is currently undeveloped and owned by

the bank Western and Southern Life, located one block northeast. This bank also owns

many adjacent properties, including two of the parking garages within a block of my

site, which can provide the public parking for my program.

Cincinnati is located in southwest Ohio and is bounded by the Ohio River to the

south, and the rest of Hamilton County to the west, north and east. It sits at the meeting

point of three states: Ohio, Kentucky, and Indiana.

Cincinnati is the twenty-third largest city in the United States and the second

largest in Ohio.69 It is located within six hundred miles of more than half of the entire

nation’s population.70 The Downtown area’s population, as of the year 2000, was

5,447 people.71 However this number is growing rapidly as more and more developers

open up more lofts and apartments for downtown living. The population of the entire

city of Cincinnati was 331,285 people in the year 2000 (See Appendix I). Cincinnati’s

elevation rests at around 490 feet above sea level downtown and up to 560 feet and

higher in other areas surrounding downtown.72

The downtown area of the city is easily accessible from a multitude of locations

via a variety of types of transportation. These include not only the highway systems

that run through and around the city but also the city’s metro bus system, the shuttle

service from Kentucky to Cincinnati, the city’s pedestrian skywalk, and the new

pedestrian bridge from Kentucky to Cincinnati. There are also many parking lots and

garages for those who travel by car into the city. Some 80,000 employees make their
 McGahan 42

way into the downtown area everyday using these modes of transportation as well as

120,000 visitors.73

Other features of this area are programs similar or supportive of my program,

as I have previously mentioned. Such places in and

around the city include the World Peace Bell which

resides in Newport, Kentucky just across the river, the

International Friendship Park that runs along the Ohio

River on the east side of downtown, and the

Underground Railroad Freedom Center which is still

24) International Friendship Park
in progress on the riverfront. Also included in this are

the already existing spaces like the number of parks in the downtown area and

religious institutions that are spread throughout the city. There are many Christian

places of worship throughout the downtown area as well as one Jewish temple and a

Buddhist sacred space.

 McGahan 43

History:

In ancient, prehistoric times, the land that we now know as Cincinnati was

home to Native Americans like the Adena and the Hopewell Indians.74 Southern Ohio

was later home to Miami and Shawnee groups, who were driven out by the Iroquois

around the 1660’s.75 Some of these Native Americans who were driven out returned,

only to be driven out again in 1730 by white American settlements.76 The area near the

intersection of four rivers was a crossing point for these and other Native American

groups until these settlements took over.77

Around 1789 this area was given its first name, Losantiville. One of its first

settlers, John Filson named it this because it means “town opposite the mouth” meaning

the mouth of the Licking River, which opens up onto the Ohio River. At Losantiville

there was a fort known as Fort Washington, which gave military protection to the

territories that surrounded it.78

In 1790 the area was renamed Cincinnati, by the Northwest Territory governor

General Arthur St. Clair. He gave it this name in honor of two peoples, first the Roman

soldier Lucius Quinctius Cincinnatus and the Society of Cincinnati who were an

organization of Revolutionary War officers.79

Settlement began around 1794 after the area was opened to newcomers.80

Cincinnati was chartered as a town in 1802 and then as a city in 1819.81 After the war

of 1812, the city was in the center of the trade markets on the river.82 In 1827 the

building of the Miami Canal was completed and opened, which created an economic

surge in Cincinnati.83

Religious conflicts in Germany led to many German immigrants moving into the

city around the 1830’s.84 Also, a potato famine in Ireland added many Irish

immigrants to Cincinnati in the 1840’s.85 Due to these immigrants, Cincinnati’s

 McGahan 44

population soared to over 46,000.86 These two cultural and ethnic groups would prove

to have a lasting effect on the city from their arrival up to the present day.

The 1850’s brought with it steamboats, which cluttered up the city’s harbors

with more than 8,000 of them docked regularly.87 This was also the time when

Cincinnati first got its nickname “Porkopolis”, which stems from its status as the

world’s largest pork-packing centers of that time.88

After the Civil War the city prospered from new trade with southern states and

its population grew to over 200,000 people.89 Businessmen of the time began to

arrange for railroads to be built to connect the city with southern cities to further this

trade and commerce.90

The late nineteenth century brought with it

some of Cincinnati’s most distinguished landmarks

and institutions such as: The Roebling Suspension

Bridge in 1867, the fountain in Fountain Square in

1871, and the start of the art museum and academy,

25) Roebling Suspension Bridge the conservatory of music, the public library, the zoo,

and Music Hall.91

A decline in riverboat trade in the 1870’s led to an increase in railroad lines

across the United States. Finally in 1880 the city of Cincinnati built its first rail line to

allow trade via the newest form of transportation.

In the 1920’s and 30’s there was an abundance of new construction going on in

and around the city, which gave us some great Art Deco styled architecture that we still

treasure today. The Carew Tower, Union Terminal, and the Times Star Building, are

just a few of these works that continue to stand out in the city.92

As shown, Cincinnati’s history is rich with various cultural and religious

backgrounds. This richness has been gained not only by the more recent immigration
 McGahan 45

by Europeans but also from the original, and often times forgotten, Native Americans

who lived on this land long before any one else. It is

this history that the city should embrace and learn

more about in order to move forward into the future,

overcome the obstacles that separate us and embrace

the history , present, and future (and all the 26) Union Terminal

differences those bring) of other people around us.

 McGahan 46

Population:

As I have previously mentioned, according to the U.S. Census of 2000,

Cincinnati’s population was 331,285, which included 5,447 of those who live in the

downtown area of the city.

During the decade between 1990 and 2000, there were dramatic shifts in

population growth and decline, based on race. In Appendix II you can see these racial

population shifts broken down into areas of Hamilton County. Overall, the Caucasian

population decreased by about 20%, the African-American population increased by

about 3%, and most interesting of all, the Hispanic population grew by an astounding

77%! This shows that within the county, racial diversity is increasing, which

demonstrates that there is more of a need for understanding, communication, and

interaction among these various groups.

Despite these increases, the majority of the city’s population (52.97%) is

Caucasian. The second largest racial population is African-American (42.92%). That

only leaves a small percentage for a mixture of other races (mostly Asians and

Hispanics), all of which can be seen in Appendix I, in addition to some other Cincinnati

statistics.

Cincinnati’s diversity among religions is also something important to my

research and I have included another chart in Appendix III regarding religious

adherence in the area. The survey was taken in 1990 and in 2000 and shows a graph

displaying the changes over this decade. Overall, Catholicism has the highest number

of members, with various denominations of Protestantism following behind. An

increase in people of the Jewish faith is shown, as well as in the category labeled

“other”, but we unfortunately do not know what makes up this category. Hinduism is

not listed as a part of this survey, and the Muslim category does not show any results.
 McGahan 47

However, common knowledge of the area and organizations within Cincinnati tells us

that there are a number of members of these religious faiths as well.

 McGahan 48

Climate and Weather:

Cincinnati has what is known as a ‘moderate’ climate. The city experiences four

distinct seasons per year ranging from harshly cold winters with snow and ice to

blazing hot summers with high humidity. Average annual rainfall for Cincinnati is

about forty inches with the most being during the spring and early summer.93 The

overall average low temperature is around thirty-one degrees Fahrenheit and the

overall average high temperature is around seventy-six degrees Fahrenheit.94 (Other

temperature and weather history can be found in Appendix IV). Strong northwest

winds are the prevailing winds of this area and there is an average annual snowfall of

about 24 inches (See Appendix V).

 McGahan 49

Site Analysis

Description:

My site is located on the corner of Sycamore Street and East Fourth Street in the

downtown area of Cincinnati. This location is in the southeast corner of downtown

and is roughly 99 feet x 225 feet in area, which equates to nearly a half an acre of land.

The land is zoned as vacant commercial land

and is currently owned by the nearby bank

Western & Southern Life. Although the site is

technically ‘vacant’, it currently has a small

park-like landscape with small grassy areas, a

few trees, benches and some plants. However,

the area is rarely used and not well maintained. 27) My Site

Across and also farther down the street toward the east the sidewalks are lined with

trees, which both brings down the scale of the area and adds some warmth.

The site is on a corner lot, which allows two of its sides to be open and a third

side is open to a parking lot. On the fourth (south) side there is a seven-story parking

garage that blocks most of the south boundary of the site and therefore the most

opportunity for southern sun exposure. There will be an abundant amount of morning

sun from the east but not as much from the west as there is multi-story office building

across the street on this side. These issues will provide an interesting challenge on how

to get sunlight into the interior spaces of my program as I begin designing.

Surrounding my site are many interesting organizations and services that will

support my program. First there are three major office buildings one block to the west

and one block to the northwest of my site, which will definitely provide a large number

of workers who might potentially use this program. Across Fourth Street to the north
 McGahan 50

there is the Christ Church Cathedral, which includes a Christian church, store and

other related services. Adjacent to the church is the International Language Center,

which is a language institute for intensive

language training, translation, and

interpretation. It will be interesting to have these

two organizations nearby since my program will

be offering some slightly similar services but in a

different context.

Moving east on Fourth Street there are

28) Buildings along 4th Street across
from site
more office buildings and the Western &

Southern Life Bank one block over. Both of these will again add more opportunities for

potential users of the site. Next, on Broadway Street, which is one street east of

Sycamore, there are recently renovated apartments and another building which is

currently unoccupied and for sale.

Immediately adjacent to my site, on the east, is a parking lot and building which

is owned by the Queen City Club. This is a private organization that houses social

gatherings, meals, and events for its members. As mentioned, there is a public parking

garage located directly behind the site to the south, which could provide parking to the

visitors of my site as well as other parking lots and garages nearby.

Moving farther out from the site there are more office buildings including the

Chiquita Building and also one of Cincinnati’s largest employers, Procter & Gamble.

Locating the site near all of these businesses, organizations, and apartments will provide

a large quantity and also a diversity of potential participants of this program.

 McGahan 51

Transportation:

One major advantage to this site is the location of a bus stop immediately across

Fourth Street next to the Christ Church Cathedral. This will provide, for the users of

the site, an excellent means of transportation just a few steps away. The shuttle service

that runs among Newport, Covington, and Cincinnati passes just one block away from

the site as well. The city’s skywalk ends at the office building right across Sycamore

Street to the west and the pedestrian bridge is not too far of a walk to the east.

As previously mentioned, there is an abundance of parking lots and garages

near the site including the public garage directly to the south which can provide

parking for users who might drive to the site. Finally, the site is located near the

various highway ramps, which will also allow for quick navigation to these parking

facilities and the site.

 McGahan 52

Additional Site Features:

Cincinnati’s prevailing northwest winds may be an issue even though it is

somewhat blocked by tall office buildings, because some wind gets tunneled down the

adjacent street corridors and may affect the site.

As mentioned, sunlight and sun patterns will be of great importance to this site

and design. Having a south façade that is almost completely blocked by a seven-story

parking garage will provide a great challenge for getting sunlight to interior spaces of

the program. Two tall, office buildings shade the western side, but since these are

separated by a large street, some sunlight can pass through at various times. The north

side has much shorter buildings, as does the east, which allows much more sunlight to

penetrate the site from these areas.

Pollution concerns around the site stem mostly from the various transportation

types that occur in the city. These include pollution and noise from cars and trucks,

from the local buses, and other exhaust and odor from nearby buildings. There is some

noise associated with the nearby riverfront and highway systems, however having

visited the site many times I have observed that this particular area of downtown is

noticeably more quiet than most others. In any case, noise will be an issue that will

have to be addressed in the design for both indoor and outdoor spaces.
 McGahan 53

Site Plans:

The following site plans are attached within this document at the end of this

section and before the appendixes.

Plan A- This is an overall plan of downtown Cincinnati and shows where my

site is located in relation to downtown as a whole. My site is located in the southeastern

corner and is delineated by a solid black box. As this plan shows, the site is nearby the

major highway ramps and is only a few blocks from the riverfront area.

Plan B- This site plan notes all of the neighboring buildings and their functions

and user groups. As noted by the street directions, the approach to the site will be from

either traveling south on Sycamore Street or west on Fourth Street. Also shown are the

few trees that line Fourth Street near the site and in front of the Christ Church

Cathedral. The bus stop is pointed out directly across the street from the site as well.

Plan C- This plan is a figure-ground map, which shows the solids and voids

from the previous site plan. Here you can more easily see what is a solid building or

structure and what is an open lot with respect to my site.

Plan D- This plan shows some notes and important features from the site

analysis. Noted here are wind directions in summer and winter, topography changes,

noise, views and a few other elements that may be important to the site and my design.

Plan E- This, along with Plan F, is showing an overall estimate of the sun

shadows produced if the sun was coming from the southeast direction. There are two

plans, one showing the shadows produced from the sun in winter when the sun angle

is low and the second from in the summer when the sun angle is high.

Plan F- Similar to the previous plan, this plan shows the same sun shadows only

this time if the sun was coming from the southwest direction. Again there are two

plans, one showing the winter sun and one showing summer.
 McGahan 54

From both of these plans one can see that the low winter sun angles produce

shadows that extend out farther across my site from the neighboring buildings than the

summer sun shadows. Also shown is that the high-rise office building to the west will

put a great deal of shade upon my site when the sun is coming from that direction. So,

as previously believed, due to these general, estimated shadow conditions and the

inability to get much south sun exposure, I am presented with a challenge to get sun

into spaces in my program and still allow the site to communicate with nature and the

outdoors.

Other challenges will be to somehow block the northwestern winter winds and

perhaps somehow gain access to the southwestern summer breezes. Also, a need to

create outdoor spaces for the users of this program in both group and individual

settings may provide the opportunity for unique design solutions. Another challenge is

to not allow noise and other pollution from the passing vehicles and buses to disrupt or

interfere in my program and site.

 McGahan 55

Bibliography

Texts/Articles:

Brill, Mike and Robert Riley. “Workshop: Exploring the Notion of ‘Charged’ and

Mythic Landscapes.” Built Form and Culture Research: Intercultural Processes.

Tucson, 1989.

Cooper, David A. Silence, Simplicity and Solitude: A Complete Guide to Spiritual

Retreat. Woodstock, VT: Skylight Paths, 1999.

Eliade, Mircea. Patterns in Comparative Religion. New York: First Meridian Printing,

1958.

Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:

Harcourt, 1959.

Frampton, Kenneth. Studies of a Tectonic Culture. Cambridge: MIT Press, 2001.

Gawain, Shakti. The Four Levels of Healing. New York: MJF, 1997.

Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: Ave

Maria Press, Inc., 1999.

Heathcote, Edwin and Iona Spens. Church Builders. West Sussex: Academy Editions,

1997.

Hinnells, John R., ed. Dictionary of Religions. New York: Penguin, 1997.

Jones, Timothy. A Place for God: A Guide to Spiritual Retreats and Retreat Centers.

New York: Doubleday, 2000.

Kedar, Benjamin Z., and R.J. Zwi Werblowsky, eds. Sacred Space: Shrine, City,

Land. New York: New York University Press, 1998.

Lundy, Miranda. Sacred Geometry. Wales: Wooden Books Ltd., 1998

Marcus, Clare Cooper. “Environment and Community: A Case Study of Findhorn, An

 McGahan 56

Alternative Community in Scotland.” Environmental Change/Social Change

EDRA 16. New York, 1985.

Nelson, Bob. “Take a break to combat work stress,” Business Courier 23 June 2003.

Online. Internet. 17 November 2003. Available:

http://cincinnati.bizjournals.com/extraedge/consultants/return_on_people/

2003/06/23/column236.html?market=Cincinnati

Quinn, Susan. The Deepest Spiritual Life: The Art of Combining Personal Spiritual

Practice with Religious Community. Ashland, OR: White Cloud Press, 2002.

Russell, Virginia FASLA. “The Retreat Environment: Summary of a Study of the

Participants, Activities, and Facilities of Retreat Centers.” Application for Tenure

and Promotion, University of Cincinnati. 2000: 109-113.

Saile, David G. and Jim Postell, eds. “Making Sacred Places.” Built Form and Cultural

Research 6. Cincinnati, 1997.

Sheldrake, Philip. Spaces for the Sacred: Place, Memory, and Identity. Baltimore: The

John Hopkins University Press, 2001.

Smith, Huston. The Illustrated World’s Religions: A Guide to Our Wisdom

Traditions. New York: Harper Collins, 1994.

Tuan, Yi-Fu. Space and Place: The Perspective of Experience. Minneapolis:

University of Minnesota Press, 2001.

Websites:

http://www.christocenter.org/aboutus/history.html

http://www.cincinnati.areaconnect.com/statistics.htm

http://www.cincinnatiusa.org
 McGahan 57

http://www.cincyusa.com/media/releases/pr0300d.asp?sec=med&cat=

http://www.cityrating.com

http://www.covenantfarm.com

http://www.dickshovel.com/up.html

http://www.dictionary.com

http://www.downtowncincinnati.com

http://www.eastretreat.org

http://www.enquirer.com/flood_of_97/science1.html

http://www.grailville.com

http://www.hamiltoncountyauditor.org/realestate/

http://www.hamilton-co.org/History.ASP?NavBar=1

http://www.msnbc.com/news/794262.asp

http://www.retreatfinder.com

http://www.richmondhillva.org

http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm

http://www.uc.edu/news/ebriefs/stress03.htm

http://www.usacitiesonline.com/ohcountycincinnati.htm

http://users.rcn.com/chicagobuddha/chicagobuddha/ctour1door.html

http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/

CincinnatiDemographics.htm

http://www.worldfellowship.org

Appendixes:

Appendix I: http://www.cincinnati.areaconnect.com/statistics.htm

Appendix II: http://www.hamilton-co.org/HCRPC/census2000/1990-

 McGahan 58

2000%20SNA%20Population%20Change.pdf

Appendix III: http://www.ersys.com/usa/39/3915000/religion.htm

Appendix IV: http://www.cityrating.com/cityweather.asp?city=Cincinnati

Appendix V: http://www.cincinnatiusa.org/pdf/pop/city_pop.pdf
 McGahan 59

Endnotes

1 Frampton, Kenneth. Studies of a Tectonic Culture. Cambridge: MIT Press, 2001.

2Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: Ave
Maria Press, Inc., 1999 (44)
3 http://www.msnbc.com/news/794262.asp
4 http://www.uc.edu/news/ebriefs/stress03.htm
5 The world’s largest employee-assistance program provider according to article
6 Bob Nelson, “Take a break to combat work stress,” Business Courier 23 June 2003.
7 Nelson, “Take…”
8 http://www.downtowncincinnati.com/quickfacts.html
9 Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:

Harcourt, 1959 (12).

10
Eliade, Patterns 459
11 Eliade, Sacred 21
12 Eliade, Sacred 21
13 Eliade, Sacred 21
14 Eliade, Sacred 21
15 Eliade, Sacred 25
16
Eliade, Patterns 461
17
Eliade, Patterns 370
18 Eliade, Sacred 35, 36, 38
19 Eliade, Sacred 36
20 Eliade, Sacred 37
21
Eliade, Patterns 101
22 Eliade, Sacred 58
23 Eliade, Sacred 180
24 Eliade, Sacred 117
25 Eliade, Sacred 202
26
Eliade, Patterns 14
27
Eliade, Patterns 188
28 Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: Ave

Maria Press, Inc., 1999 (18)

29 Hamma, Landscapes 14
30 Hamma, Landscapes 18
31 Hamma, Landscapes 18
32 Hamma, Landscapes 18
33 Hamma, Landscapes 38
34 Hamma, Landscapes 38
35 Hamma, Landscapes 38
36 Hamma, Landscapes 136
37 Hamma, Landscapes 150
38 http://www.dictionary.com
39 Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:

Harcourt, 1959 (9).

40 Eliade, Sacred 21
41 Eliade, Sacred 26
42 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm
43 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm
44 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm
45 http://www.christocenter.org/aboutus/history.html
46 Smith, Huston. The Illustrated World’s Religions: A Guide to Our Wisdom

Traditions. New York: Harper Collins, 1994 (63).

47 Smith, (88).
48 Cooper, David A. Silence, Simplicity and Solitude: A Complete Guide to Spiritual
 McGahan 60

Retreat. Woodstock, VT: Skylight Paths, 1999 (26).

49 Cooper, (27).
50 Smith, (26).
51 Cooper, (42).
52 Cooper, (52).
53 Smith, (163).
54 Cooper, (57).
55 http://www.msnbc.com/news/794262.asp
56 http://www.msnbc.com/news/794262.asp
57 http://www.retreatfinder.com
58 http://www.eastretreat.org
59 http://www.eastretreat.org
60 http://www.covenantfarm.com
61 http://www.worldfellowship.org
62 http://www.worldfellowship.org
63 http://www.grailville.com
64 http://www.grailville.com
65 http://www.richmondhillva.org
66 http://www.richmondhillva.org
67 http://users.rcn.com/chicagobuddha/chicagobuddha/ctour1door.html
68 http://users.rcn.com/chicagobuddha/chicagobuddha/ctour1door.html
69 http://www.downtowncincinnati.com/quickfacts.com
70 http://www.downtowncincinnati.com/quickfacts.com
71 http://www.downtowncincinnati.com/quickfacts.com
72 http://www.enquirer.com/flood_of_97/science1.html
73 http://www.downtowncincinnati.com/quickfacts.com
74 http://www.dickshovel.com/up.html
75 http://www.dickshovel.com/up.html
76 http://www.dickshovel.com/up.html
77 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
78 http://www.usacitiesonline.com/ohcountycincinnati.htm#history
79 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
80 http://www.usacitiesonline.com/ohcountycincinnati.htm#history
81 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
82 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
83 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
84 http://www.hamilton-co.org/History.ASP?NavBar=1
85 http://www.hamilton-co.org/History.ASP?NavBar=1
86 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
87 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
88 http://www.usacitiesonline.com/ohcountycincinnati.htm#history
89 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
90 http://www.usacitiesonline.com/ohcountycincinnati.htm#history
91 http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/CincinnatiDemographics.htm
92 http://www.cincyusa.com/media/releases/pr0300d.asp?sec=med&cat=
93 http://www.usacitiesonline.com/ohcountycincinnati.htm#climate
94 http://www.usacitiesonline.com/ohcountycincinnati.htm#climate