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| dc.contributor.author | Laird, Marina | |
| dc.date.accessioned | 2022-05-13T13:51:39Z | |
| dc.date.available | 2022-05-13T13:51:39Z | |
| dc.date.issued | 2022-05-13 | |
| dc.identifier.uri | http://hdl.handle.net/10429/2317 | |
| dc.description | There are many understandings of transcendence that begin to describe the experience through a variety of lenses. What most definitions have in common is the understanding that trance like states are “ego-dissolving” states of selflessness where the individual or collective loses focus on the self. In other words, “the boundary between the self and the outside world is broken and a more expansive perspective diffuses throughout all aspects of one’s experience (Gorelick, 2016).” These encounters are not limited to spiritual revelations, but spirituality and transcendence have been known to be tightly linked. Sacred spaces have the power to support such experiences. Gregory Gorelick establishes four modes of transcendence that include group directed (ritualistic), theory of mind (pertaining to ultra-human agents), aesthetic (feelings of awe), and epistemic (revelation of truth) (Gorelick, 2016). This thesis is working under the assumption that these modes of transcendence can bring a community closer to divinity and sacred spaces should support such encounters. Duncan Stroik writes about the importance of sacred places that promote the separation from everyday action and reflect upon the beauty and mystery of divinity. Working under the assumption that transcendence allows a person the opportunity to connect to divinity, this thesis questions the utility of transcendence as a tool for spiritual unity and conviction. What can these encounters do for a spiritual community? Often resulting in divine encounters, how can sacred spaces take advantage of the utility of transcendence? The contemporary and mundane state of church architecture today compromises and interrupts the opportunity for transcendental and divine encounters. This thesis argues that there is an underutilization of aesthetic transcendence as a tool for spiritual unification and social bonding. It is through aesthetic transcendence that sacred spaces can achieve more effectively the other modes of transcendence. M. R. Austin discusses the relationship of both spiritual and aesthetic experiences. “The religious experience and the aesthetic experience have much in common; both trigger similar types of knowledge, both promote a similar process of self-unification and integration, and both motivate moral behavior (Oxford Handbook, 2021).” The perception of vastness and beauty invites further exploration. “It provokes a change in the structures that we ordinarily use to understand the world – a form of cognitive realignment (Dein, 2020).” Investigations into recent church history has led to a discovery in the shift of our understanding of sacred spaces. This change closely relates with the cultural and architectural shifts seen in the same time frame. Analyzing these spaces has revealed significant changes in the spatial attributes and qualities between churches built prior to Vatican II and after. Duncan Stroik describes these changes in church architecture as a shift from “otherworldly” to “of this world.” “In this increasingly secular age, our houses of worship, by blending in this contemporary architecture, are in danger of becoming theaters and assembly halls, rather than sacred and prophetic places (Stroik, D., 2013).” This thesis does not address conversations regarding cost or feasibility of design. Well-designed sacred spaces do not need to imply excessive cost. The investigation is about understanding the spiritual and provocative nature of sacred spaces. When addressing the transcendental understanding of sacred spaces, this investigation remained focused on the visual experience. However, it can be argued that transcendence is a multi-sensorial experience. Due to the limitations of time, this thesis did not address the audible or tactile encounter with sacred spaces. In the promotion of transcendental encounters with divinity, this thesis acknowledges the key role sacred places have in connecting a spiritual community with divinity. It is the perception of awe that will allow an escape from everyday actions and thoughts by allowing the collective to reflect upon the beauty and mystery of divinity. | en_US |
| dc.description.abstract | There are many understandings of transcendence that begin to describe the experience through a variety of lenses. What most definitions have in common is the understanding that trance like states are ego-dissolving states of selflessness where the individual or collective loses focus on the self. These encounters are not limited to spiritual revelations, but spirituality and transcendence have been known throughout history to be tightly linked. Sacred spaces have the power to support such spiritual encounters by promoting the separation from everyday experience and reflect upon the beauty and mystery of divinity. The domesticated and unceremonious environments found with many contemporary suburban parishes compromise and interrupt the opportunity for transcendental and divine encounters. The perception of awe and beauty are critical when promoting spiritual transcendence. | en_US |
| dc.language.iso | en_US | en_US |
| dc.subject | Transcendence | en_US |
| dc.subject | Sacred Spaces | en_US |
| dc.subject | Spirituality | en_US |
| dc.subject | Divinity | en_US |
| dc.subject | Community | en_US |
| dc.title | Transcendence and Sacred Spaces | en_US |
| dc.title.alternative | Dissolving the Boundary Between the Individual and Divinity | en_US |
| dc.type | Thesis | en_US |
