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 Image Sources Introduction Foundation Retreat in the City Central Questions Spiritual Aspects of Space Connections History and Precedents Current Examples Program Goals and Objectives Inventory Site Introduction History Population Climate and Weather Site Analysis Description 49 41 43 46 48 30 33 ---01 03 05 08 11 13 16 21 23 26

Transportation Additional Site Features Site Plans Bibliography Endnotes

51 52 53 55 59

McGahan 1

Image List

Description 1) Reorganized Church of Jesus Christ of Latter Day Saints Temple in Independence, Missouri 2) Terrorist Attacks on World Trade Center 3) Man in Mosque 4) Riots of April 2001 5) World Peace Bell 6) Taj Mahal in Agra, India 7) Woman stressed out at work 8) Chapel of Thanksgiving in Dallas, Texas by Philip Johnson 9) La Sagrada Familia in Barcelona, Spain by Antonio Gaudi 10) The Pantheon in Rome, Italy 11) Red Mill Chapel in Waupaca, Wisconsin 12) US Air Force Academy Chapel in Colorado Springs, Colorado by SOM 13) Stonehenge 14) The Pyramids at Gizeh 15) St. Ignatius of Loyola 16) Buddhist woman meditating under Bodhi tree 17) East Mountain Retreat Center 18) Grailville 19) The Buddhist Society for Compassionate Wisdom courtyard

Page 06 08 09 11 12 13 14 16 17 18 19 20 21 22 23 24 27 28 29

McGahan 2 20) Massage Therapy 21) A woman meditating 22) Chapel of St. Ignatius in Seattle, Washington by Steven Holl Architects 23) Hand on Water Wall 24) International Friendship Park 25) Roebling Suspension Bridge 26) Union Terminal 27) My Site 28) Buildings along 4th Street across from site 30 31 38 39 42 44 45 49 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 Worlds 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 Worlds 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 doesnt 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 peoples 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 Christ of Latter Day Saints Temple in Independence, Missouri

event occurred in that place, or it brings back a memory of a special person or time.

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 Framptons Studies of a Tectonic Culture, architects dont 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 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 didnt 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
2) Terrorist Attacks on World Trade Center

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 didnt 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 worlds 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 ones house or ones 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 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
7) Woman stressed out at work

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 ones 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 ones 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 in Dallas, Texas by Philip Johnson

space, which is the link that brings these two, otherwise 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 ones 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 Eliade also talks about the ideas of the 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 9) La Sagrada Familia in Barcelona, Spain by Antonio Gaudi

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

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 words 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 other39 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 arent so obvious to
13) Stonehenge

others, like a special park where a significant moment in ones life occurred, or a room in the

house that one seeks for spiritual refuge. A sacred space could also be a hospital or therapists 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 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.)
14) The Pyramids at Gizeh

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 through meditation and examination.43 After gathering
15) St. Ignatius 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 1970s 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 meditation training in the monasteries.47
16) Buddhist woman meditating under Bodhi tree

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 centers 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 doesnt focus on texts so much as it does on the practice of the teachings of Buddha. Therefore, the retreats arent 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 ones 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 Hampshires 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 womens movement in the Netherlands in the 1920s.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, 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
18) Grailville

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 interfaith 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. courtyard

eating area.68 Such a space allows for a bit of nature and the 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 wont 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 ones 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 ones 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 persons 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 meditating

demanding or important for a small period. It should be a place 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 -coat closet (one @ 30 ea.) B) Worship spaces -individual spaces (eight @ 100 ea.) -communal spaces (two @ 300 ea.) -storage space in each communal room for various religious services (two @ 50 ea.) C) Multi-purpose rooms (three @ 800 ea.) -for workshops/educational courses/etc. -storage for each room (three @ 25 ea.) D) Auditorium (one @ 2800 ea.) -seating for up to 100 people with small stage for guest speakers/seminars/lectures/ community meetings/etc. -storage/backstage area (one @ 200 ea.) E) Miscellaneous spaces (twelve @ 50 ea.) -various rooms and niches throughout the building for individual meditation/reading/ writing/etc. 200 sq. ft. 600 sq. ft. 75 sq. ft. 2,800 sq. ft. 800 sq. ft. 600 sq. ft. 800 sq. ft. 30 sq. ft.

100 sq. ft. 2,400 sq. ft.

McGahan 34 F) Gathering spaces -small group spaces (three @ 200 ea.) -large group spaces (two @ 350 ea.) G) Caf (one @ 600 ea.) -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.) -for massage therapy/acupuncture/ guided meditation/etc. -storage for equipment/towels/ lotions/etc. (five @ 20 ea.) J) Sauna/Spa (one @ 250 ea.) -closet for towels/etc. (one @ 20ea.) K) Counseling offices/rooms (two @ 250 ea.) -storage closets (two @ 20 ea.) L) Staff offices (three @ 150 ea.) -storage closets (three @ 20 ea.) M) Kitchenette (one @ 150 ea.) -for all staff -includes kitchen area and table/ eating area N) Bathrooms -female staff bathroom to accommodate two people (one @ 100 ea.) -male staff bathroom to accommodate two people (one @ 100 ea.) -female guest bathroom to accommodate two people (two @ 100 ea.) 100 sq. ft. 100 sq. ft. 200 sq. ft. 100 sq. ft. 250 sq. ft. 20 sq. ft. 500 sq. ft. 40 sq. ft. 450 sq. ft. 60 sq. ft. 150 sq. ft. 1,250 sq. ft. 600 sq. ft. 700 sq. ft. 600 sq. ft.

McGahan 35 -male guest bathroom to accommodate two people (two @ 100 ea.) -female guest bathroom to accommodate three people (one @ 150 ea.) -male guest bathroom to accommodate three people (one @ 150 ea.) -female guest bathroom to accommodate two people including a single-person shower facility (one @ 250 ea.) -male guest bathroom to accommodate two people including a single-person shower facility (one @ 250 ea.)

200 sq. ft. 150 sq. ft. 150 sq. ft.

250 sq. ft.

250 sq. ft.

Interior spaces: 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.

14,525 sq. ft.

*FINAL INTERIOR SPACES TOTAL: -Exterior Spaces:

21,061.25 sq. ft.

-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, Im 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 buildings 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 landscape. Issues like comfort and atmosphere
22) Chapel of St. Ignatius in Seattle, Washington by 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
Sketches

used to bring sunlight into spaces that may otherwise be

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 visitors 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 nations population.70 The Downtown areas 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). Cincinnatis 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 citys metro bus system, the shuttle service from Kentucky to Cincinnati, the citys 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 1660s.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 1830s.84 Also, a potato famine in Ireland added many Irish immigrants to Cincinnati in the 1840s.85 Due to these immigrants, Cincinnatis

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 1850s brought with it steamboats, which cluttered up the citys 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 worlds 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 Cincinnatis 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 1870s 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 1920s and 30s 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, Cincinnatis 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 differences those bring) of other people around us.
26) Union Terminal

McGahan 46 Population: As I have previously mentioned, according to the U.S. Census of 2000, Cincinnatis 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 citys 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. Cincinnatis 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.
28) Buildings along 4th Street across from site

Moving east on Fourth Street there are 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 Cincinnatis 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 citys 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: Cincinnatis 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 faade 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 Worlds 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

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Endnotes

Frampton, Kenneth. Studies of a Tectonic Culture. Cambridge: MIT Press, 2001. 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 worlds 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 Worlds 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
2Hamma,

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