Spiritual Awakening in A Sacred Tower - Report Example

SPIRITUAL AWAKENING - A SACRED TOWER Introduction We live in a world that is simultaneously local and global. According to the Research Institute forCosmopolitan Cultures at the University of Manchester, “The contemporary remaking of capitalism is shaping urban environments and populations and stimulating the current interest in identifying urban terrains as cosmopolitan”. Consequently, multicultural societies have formed in which everything around us has been influenced in some way or other by these different cultures. This situation is most evident in the clothes we wear, the food we eat, the art, music, sports and poetry we enjoy, to wit our entire daily routine. It is so because of our exposure to and the mixing and amalgamation of different cultures, and our greater knowledge of particular cultural aspects and features. This demonstrates that social interaction nowadays is no longer tied to a particular place; rather it is linked to a number of places. In other words, life has taken on a globalised dimension and entirely localised places would be seen as an exception not a norm. The world is now in a phase in which social relations are tied less to local contexts of interaction, and are instead being continually restructured in a global context. In major cosmopolitan cities around the world, urban life has succeeded to some extent in weakening long established identities and affinities. This has allowed diverse life styles, cultural and religious practices, and differing points of view to be much more appreciated than ever before. Architecture, for example, has also responded to these social changes over time. Innovative contemporary structures and planning exhibit a heightened sense of multiculturalism and use of creative language reflecting a diversitiy of ideas on aesthetics, art, culture, the environment and economics. A Sacred Tower In today’s dense urban setting of cosmopolitan cities where high-rise living and work is the order of the day, many new vertical typologies have been explored. Some of these are already in place and some are distinct possibilities of a utopian future. The proposed design detailed further on explores the concept of bringing together different places of worship in one physical environment under a new typology in high-rise design - A Sacred Tower. Such a typology will not only address performing religious and cultural practices within one physical domain but would also facilitate a dialogue between different cultures including sub-cultures, inter-community members, and enhance intra-religiosity. It will be a place where every individual can experience “a tripartite synthesis of physical mental and social spaces operating simultaneously... in an existentially evocative way that elicits an affective response and invites [cross cultural] relationships.” (Bergmann, 2008, p.6) Concept According to ancient wisdom, the diamond is considered as a geometric symbol of creation. In ‘The Infinity Keys’, Penni du Plessis corresponds it with the shape of the soul. Modern spiritual experts recognise the octahedron as a receiver and transmitter of light energy. When perfectly aligned, it represents a state of balance. The helical from is a representation of a cosmic energy in motion. It also represents a soul’s ascension from lower planes of existence (viz. the material world) to higher spiritual planes. The energy field is thus oriented around the form, and the core runs from apex-soul star energy to nadir-earth star energy. Many esoteric teachings describe “a whole series of subtle planes… [which] interprenetrate themselves… [and which then] culminates in the universe itself as a physical structured, dynamic and evolutive expression emanated through a series of stages, becoming progressively more material and embodied” (Global Oneness). The lower planes have greater density and the higher up one climbs the less dense and so more refined the surroundings become. Justification Every religious institution has its unique blueprint for sacred places of worship. The extent to which such spaces can be altered is no doubt a primal question when it comes to amalgamating places of worship in one physical environment. Ingeniuity lies in the answer if viewed from a perspective, that behind all the differences in beliefs and traditions, every religion thrives for humanity and universal love. Hence, it is justifiably imperative that with time traditional blueprints respond to the profane reality of scarce land, inadequate funds and resources (including traditional artisans, materials etc.) within a multi-cultured cosmopolite setting, and undergo a morphogenetic process in order to achieve the vital connection between esoteric and exoteric realms of religiosity in modern life. Proposal The proposal provides a basic platform for exploring the theological and pragmatic perspective of syncretism whilst articulating the fundamental elements of places of worship in a shared domain. The diagram represents the generic structure of the tower that would be based on the ethnographic data of the particular locale (or cosmopolitan city). The number of religious institutions to be catered for in the tower and the spatial requirements for the same will be directly proportional to types and sub types of religious practices and traditions prevailing within a given population of the locale. These religious institutions would be connected through congregational spaces. Congregational spaces serve as a focal point of interaction between various communities of a specific religious group. However, it would be accessible to individuals from various backgrounds that are interested in knowing and understanding different cultures. It is envisaged as a place where one can experience general traditions pertaining to a particular religious institution. Apart from cultural interaction, congregational spaces will house an administrative department, priest’s residence, souvenier shops (selling materials required for traditional offering) and associated facilities required for day-to-day functioning of a religious institution. Taking inspiration from the hanging gardens of Babylon, sky gardens would serve as transitions between the congregational spaces and sacred worship halls whilst functionally adapting to the requirements of adjacent religious institutions. For example, they would serve as an ablution area for Muslims performing namaz (ritual prayer) or as a preparatory area for rituals in the Hindu religion. Prayers halls will serve as abodes for the almighty; a sacred place for prayers, performing rituals and offering obeisance to the supreme. Such a place in all its simplicity would be full of sanctity and tranquillity to worship the divine. The altered vision described, though withered from traditional footprints, carries a strong residue of an experiential journey on a devotional path in sacred places of worship. The other elements thus subside or become dormant when perceived from such a vision. A centre for religious studies would be home to research scholars, who intend to advance their knowledge and understanding of various religions or belief systems and their significance in modern life. In association with various universities and institutions, such a place would foster interdisciplinary and holistic research on the impact of the Sacred Tower on the secular and multi-faith society, thus contributing valuable feedback to some of the most contentious intellectual and practical challenges in amalgamating places of worship in one physical domain. A centre for meditation and spiritual learning would promote spiritual understanding and practice as found in all great religions in accordance with cosmic law. It will be a place where one can unwind and reconnect with ones inner world of consciousness through the practice of meditation and spiritual healing. Based on the philosophy derived from ancient wisdom, this centre would promote the development of individual spiritual growth, creativity and health, thereby enabling them to advance towards peace, unity and balanced living. A communal area would be a harbinger of symbiotic cultural experience, where every individual as a unique entity would experience the traditions and festivities of various cultures. Housed with an exhibition area, community hall, recreational space and museum, such a centre would provide an ideal location for personal enrichment and community connection thereby bridging diverse social elements and raising awareness through interaction. Conclusion Despite differences in our practices and beliefs, at the heart of every religion lies a sacred message concerning the potential awakening that each and every one of us can achieve. Richness in the diversity of traditions and cultures in our present day societies can and should be perceived as a treasure, which permits individuals to follow the path that is best suited to their character and disposition. The proposed design is not a solution, but the onset of a continual novel journey over time attuning to the utilitarian and theological consideration of various religious institutions. Furthermore, it stimulates a process where negotiations, adjustments and social consensus will beome prominent in the creation of unique symbolic spaces where culture, tradition, faith, and beliefs coexist in harmony, and yet celebrate the characteristic features of modern life. References Bergmann, Sigurd and Sager, Tore. 2008. The Ethics of Mobilities: Rethinking Place, Exclusion, Freedom and Environment. Ashgate Publishing Ltd. Global Oneness. N.d. Plane Cosmology. http://www.experiencefestival.com/a/Plane_cosmology/id/517080 [Accessed October 11, 2009] Plessis, Penni du. N.d. The Infinity Keys. Quoted in Diamond Light World. http://www.diamondlightworld.com/dlg.html [Accessed October 11, 2009] Research Institute for Cosmopolitan Cultures. N.d. Cities, Transnationalities, and Migrations. http://www.socialsciences.manchester.ac.uk/ricc/research/cities/index.html [Accessed October 11, 2009] Read More