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Last updated: 20160812





Goal in Architecture:
The essential mutual claiming of one another of architecture and spirituality.


Gia


  Introduction

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The dissertation is an exegesis of my work to date in the field of architecture. It is questioning to expose an evolution of architecture that brings the inherent potential of architecture more effectively and truthfully within our societies. The dissertation reflects that architecture is in principle not buildings nor objects nor is it technological in essence, and it questions that value of buildings and technology that the profession and the accreditation of architects and their education represents. What is the role of the architect in humanity and in the world? How are architects in practice to bring to societies the full benefit of architecture and to develop a practice for preparing for such architecture in environments? To be more beneficial architectural practice needs to reclaim its original essence to serve human purpose. This must be discovered by each of us for themselves, so it is the pursuit, in effect, of ‘happiness’, of joy in the work in attaining life’s raison d’être.

The dissertation approaches architecture and spirituality as practices with the supposition that they have an essential relationship with each other. The thesis is that they are 
Verknüpft1. Although the practical methodology of rajayoga may not be the only one, it is an approach with well documented antecedents and attributes that relate to every condition of dwelling that we may find. This work is therefore necessarily partially in the realm of philosophy and cultural anthropology due to the need to seek beyond the narrow form the profession takes in these Machine Ages.2 It allows the revaluation of technology in professional practice by locating architectural values directly according to our necessary action in the world and turning the conflict in that to its evolutionary origin through architecture.

Each one of us has been in conflict for a very long time, according to Krishnamurthi and Dr. David Bohm.
3 The cause of this conflict in humanity is in anyone’s inner condition, the psychological and other mental characteristics that stubbornly do not change because the relationship to the world is not questioned, or it is ‘answered’ as measured discovery. This is not the whole, yet anyone has a vast inner capacity. Heidegger’s Questioning of Technology (Die Frage nach der Technic) and The Turning (Die Kehre)3 question similarly in the terms of our present technicist state in the Machine Ages. This project relates this and conflict, as Krishnamurthi and Dr. David Bohm express it through Heidegger’s work to express it in terms of architectural practice. These combined show a long project that is orientated toward the world of an ultimate goal in being. This refers to each of us and to all of us together in our dwelling.

To suppose a goal in a life, for which capacity and powers in dwelling are provided and enhanced according to intention, means that result is set at ‘infinity’. This goal has no set limit. It is inclusive of, but not limited to all sensed materiality, and it is not necessarily within the life of one of us in an individual life, nor all of humanity. This is dwelling in ‘aspiration’. Like the path in the woods, where there may be a lake, a view or a house at the end, we are on the path, we go on and the path itself is the verification: How to know that distant unknown place? Is the path already the goal? Is it what we already are our destiny? Heidegger would say yes in terms of technology, but that this path includes being lost on it. The ends are obscure, concealed and a part of the path is in ‘oblivion’. Architecture comprehends this ‘originally’, as part of infinity to which it gives measure as means to presence as loci of dwelling. Being lost on that path is a form of the freedom to choose.

Spirituality is a mode of conscious awareness and human will which is an ‘alternate knowledge of consciousness’. Spiritual practice intends the emancipation of Being with ‘no’ or ‘trans–’ or after–material outcomes (i.e. ‘nothingness’). Phenomenology intends to add to human knowledge. while the relationship of our technological process to a condition ‘beyond’ process is developed in a nexus of practice — spirituality and architecture. Architecture is linked with spirituality in in this way in a ‘space of differentiation’ that is held open by the power of discrimination. The capacity of conscious awareness is at the heart of architectural practice. The practice of architecture can be related to spiritual practice, e.g. rajayoga,5,  to exemplify the the transvaluation of outcomes to show commonalities. Philosophy, phenomenology, and technology are architecture’s means that can be related through spiritual practice the the purpose of a superordinate programme. Spiritual practice is method for any ‘identity’ to realize the Goal aspired in dwelling, this goal is ‘path’. Architecture serves this. Architectural practice as superordinate programme of intentional environment serving aspiration gives a relativity to professional architectural practice, recontextualising its technicist proxy within an evolutionary transformation already long underway. The Goal in Architecture examines architectural practice as a space of differentiation in support of its ‘superordinate programme’.6 Architecture serves questioning in dwelling that is the raison d’être of dwelling.


1.  Verknüpfung: a connection that is a combinatory linking operation which joins at a nexus.
2.
Banham, R. Theory and Design in the First Machine Age. 1980. Cambridge, Massachusetts: The MIT Press.
3.
Krishnamurthi, Bohm. 1985. The Ending of Time. New York, New York 10022: HarperCollins, 1985.
4.
Heidegger, M. Trans. Lovitt, W. The Question Concerning Technology, and Other Essays. 1977. New York: Torch Books Harper.
5. Rajayoga is a term credited to Vivekananda and his seminal Raja-Yoga or Conquering the Internal Nature (1896). It is based upon the Yogasūtra (Aphorisms) of Patañjali.
6. The superordinate programme is superordinate to such things as ‘house’, or ‘farmland’ or any material purposing for quantifiable mensurable result. That broader need implies justice and brings the superordinate programme. It is not necessarily one thing. Like ‘pure phenomenology’ it is known in its subject. Environmental justice would mean that it the architectural professional is responsible, and that it is duty. It serves what it means to be human and its purposeful force of Being in dwelling, whatever it may be. Since it is not known technologically, it is a an ‘original questioning destining’ (Heidegger) and it is “Feeling” (Louis Kahn), nearer to architecture.