Universal Sacred Space - Dome of Universal Life

1. Shelter a congregation

The location would be at the top of a hill in a natural setting. Our design is a geodesic dome as the center piece incorperating three square garden areas. The garden squares are open and form a triangular base, which was one of the symbols repeated in the profiles in the galleries.

Leading up to the building is a nature trail which features streams throughout. The trail symbolizes the journey that one takes through life. The flowing water of the stream represents how life constantly changes in our search for peace and a higher power. The trail would lead to the main entrance of the building which would run into a fountain just inside. The path continues through the building and splits to go outside and into various nature areas.

The walking path would branch an open air amphitheater. Again, this would symbolize the journey to finding inner peace and harmony.

2. House sacred objects

In reference to the various religions, we would incorporate various sacred plants as opposed to specific icons and religious imagery. Trees and shrubs such as Balboa trees for African cultures as described below, both frankincense and myrrh to represent the Jewish and Christian religions, henna for the Hindu, Zoraster, and Buddhist religions would be planted along the trail. The Japanese cherry trees for the Shinto religion would be planted in the gardens and the building. In some African cultures the Balboa tree represents the Tree of Life, which is comparable to the biblical Tree of Knowledge in the Garden of Eden. Some the smaller plants would be placed in the gardens next to each other to show that coexistence of ideas and religions are possible.

3. Incorporate Elements of Nature

In addition to having gardens outside we would have plants throughout the building itself. The land surrounding the dome would be cultivated and planted with bamboo in the central gardens at the entrance representing the Asian religions. Bamboo, Plum and Pine trees are used in several religious philosophies including those of Confucius, Taoism and Buddhism. These three plants represent the Three Friends of Winter who are faithful to each other through difficult times, and are said to represent each of these great philosophers. Although these plants are specific to these religions, people have come to incorporate these plants into their own faith.

4. Sites for Repeated Religious Celebrations

Our area would be open for various religions to celebrate events – Easter, the Moon Celebration, Chinese New Year, etc. The design of the structure with the dome and the open gardens can be used for weddings, festivals and different type of religious celebrations. With the various walking paths, and tranquility type gardens people can use these areas for small or large groups to worship and celebrate their individual religious rites.

5. Incorporate Symbolic Geometry in Their Dimensions or the Determination of Their Location

The glass in the Geodesic dome would be clear to be as universal as possible. This would allow the light to shine in to provide food and sunlight to the plants which would represent growth and knowledge.

6. Incorporate the Concept of Journey or are a Destination for Pilgrims.


People would arrive at the base of the hill and would walk or hike up a path or trail to get to the place of worship. This would represent the pilgrimage similar to the journeys to Mecca or Jerusalem.

Clark Metzger - Profile of a Sacred Space

Clark Metzger
Rothko Chapel

Rothko Chapel was completed in 1971 and is located in Houston, Texas neighboring the University of St. Thomas. It was originally intended to be located on St. Thomas's campus but the protracted planning process led to the Basilian Order, which administrates St. Thomas, to become disillusioned with the project. The chapel was originally to be a Catholic structure designed jointly by Mark Rothko, the painter, and Philip Johnson, the architect. The waning interest of the Basilian Order led to the chapel becoming nondenominational and clashes between Rothko and Johnson would eventually lead the latter to leave the project. With Johnson gone the chapel became Rothko's last great work, not to be completed until a year after his suicide.

Allen Mihecoby - Profile of a Sacred Space

Allen Mihecoby

Dr. Debra DeWitte

Art 1301: Art Appreciation

8 April 2010

(“Official Website” Saint Catherine’s Monastery Tower)

Saint Catherine's Monastery -- Allen Mihecoby

Profile of a Sacred Place: Saint Catherine’s Monastery

I. General Description
On the Southern Sinai Peninsula in Egypt and nestled at the foot of Mount Sinai itself, lies a remote monastic community which has become known as Saint Catherine’s Monastery. The genesis of Saint Catherine’s may be traced back to Empress Helena’s construction of a small chapel in 542 a.d. This chapel was built over a site believed to be the location of the burning bush, where the Jewish and Christian God had a conversation with the biblical prophet Moses. During this time period the Monastery would attract both pilgrims and pillagers alike. At some point between 527 and 565 a.d. Emperor Justinian and Empress Theodora would enlarge the settlement and enclose the Chapel of the Burning Bush within fortress-like walls in order to protect the monks from hostile Bedouin tribes. In 2002 the United Nations Educational, Scientific and Cultural Organization inscribed the location as a World Heritage Site. (Sulzberger 1987; World Heritage Site N.d.).

II. Architectural Design
The Saint Catherine’s Monastery complex has been described as having “the appearance of a Roman or Byzantine Fortress.” (Atiya 1952: 579). Indeed, it is regarded as “among the finest surviving examples of Byzantine architecture.” (The Kelsey Museum of Archaeology N.d.). The fortress walls were built of the brown granite that is native to the area and measure approximately five feet six inches thick and 39 – 49 feet in height. The entire structure is overshadowed by a tower rising from the Church of the Transfiguration. (Sulzberger 1987). The structure has undergone several renovations over the decades; however, the architecture has remained true to its monastic roots. Azia Atiya, Professor of Medieval History at Farouk University, has described the location as “a typical medieval establishment. With its circuitous passages, vaulted corridors, and flights of half-worn stone stairways, with its basilica and numerous chapels, its chapter-house, refectory, scriptorium or library, its monastic cells, guest-house, mills, store-rooms, work-shop, oil-press, distillery, water wells…” (1952).
One significant feature is that the Saint Catherine’s is the only Christian monastery that is also home to a Moslem mosque -- complete with minaret -- that was constructed in 1106. The Prophet Mohammed was so impressed with the work of the monks at the Monastery that he granted them protection and freedom from taxation. (Sulzberger 1987). Those of the Moslem faith have thus sought to offer their protection and assistance.

III. Harmony with Nature
The Monastery was situated with nature very much in mind. It was built on the upper slope of Mount Sinai in order to avoid a perpetual conflict with the annual torrential rain runoff. (Forsyth 1968). In addition, the monks sustain themselves by growing their own vegetables. The fertile soil for these gardens had to be brought in by hand, as the surrounding desert sand would not support such a garden. The monks also carefully cultivated the land area around the Monastery and planted Cypress trees. The building materials of the fortress, the large blocks of granite, were quarried from the indigenous rock beds. The Monastery is situated in close proximity to several other Holy Sites. In its “justification for inscription,” the UNESCO noted that, “It demonstrates an intimate relationship between natural grandeur and spiritual commitment.” Despite the fact that the structure is made by human hands, considering the spiritual connotations it seems to “fit” within the geography of the area.

IV. Symbolism and Sacred Objects
The community has long been venerated by Christian pilgrims due to its associations with the Burning Bush and the relics of Saint Catherine. However, it has gained further renown for housing an ancient library that is second only to the Vatican’s library. Among the many treasures in this library are fragments of the oldest surviving Bible, the Codex Sinaiticus. (Veash 2002). Additionally, the Monastery has been adorned with priceless icons, frescoes, and mosaics. Perhaps one of the more famous art works is the sixth century mosaic of the Transfiguration which is located in the Church of the same name. (Sulzberger 1987).
The mountain upon which it is located is known by many names: Mount Sinai to the Christian, Jebel Musa to the Muslim, and Mount Horeb to the Jewish. The mountain is held sacred by each of these three world religions due to events such as God delivering the Ten Commandments to Moses. (UNESCO N.d.). Moreover, the Monastery has become recognized as an “emblem of peace between peoples of differing faith, language, and culture.” (“The Official Website” N.d.). By passing the test of time, the Monastery has thus gained a secondary meaning.

V. How it is used by Worshippers
Though the total population of monks and novitiates has waned over the years Saint Catherine’s is regarded as the oldest continuously inhabited monastery, dating back to the third century. (Veash 2002). Thus in addition to focusing on a dedication to prayer and mediation, the current 25 monks continue to administer to the spiritual needs of the surrounding community and to the increased traffic of pilgrims. The main church, the Katholikon, and the Mosque are still in use today. Saint Catherine’s Monastery has become a major tourist destination known not only for its proximity to the Biblical Burning Bush but also for the treasured relics housed within.

VI. Sources
Atiya, Aziz S. “The Monastery of St. Catherine and the Mount Sinai Expedition.” Proceedings of the American Philosophical Society. Vol. 96, No. 5. 15 Oct. 1952. Web. 18 March 2010.
Forsyth, George H. “The Monastery of St. Catherine at Mount Sinai: The Church and Fortress of Justinian.” Dumbarton Oaks Papers. Vol. 22. 1968. Web. 18 March 2010.
The Kelsey Museum of Archaeology, University of Michigan. “Monastery of St. Catherine at Mount Sinai (with Princeton University and the University of Alexandria). The Kelsey Online. N.d. 18 March 2010.
The Official Website of the Holy Monastery of St. Catherine at Mount Sinai. “The Holy Monastery of the God-trodden Mount Sinai, Saint Catherine’s Monastery.” The Holy Monastery of St. Catherine at Mount Sinai. N.d. Web. 18 March 2010.
Sulzberger, C. L. “In the Sands of Sinai, an Ancient Monastery.” The New York Times. 29 March 1987. Web. 5 April 2010.
UNESCO World Heritage Centre. “Saint Catherine Area.” United Nations Educational, Scientific and Cultural Organization. N.d. Web. 18 March 2010.
Veash, Nicole. “In Ancient Monastery, a Stunning Library.” Christian Science Monitor. 9 May 2002. Web. 18 March 2010.
World Heritage Site. “World Heritage Site: Saint Catherine Area.” World Heritage. N.d. Web. 5 April 2010.

Altar and Temple of Heaven - Amy Morris

Altar and Temple of Heaven, Beijing, China

Allen Mihecoby - Muesum Visit

“Peonies”
Allen Mihecoby

Amy Morris - Muesum Visit

Frederic Remington
The Luckless Hunter
1909
Oil on canvas
26 7/8 inches x 28 7/8 inches
http://www.sidrichardsonmuseum.org/nu_site/collection.php/art/66