Peter Zumthor is an artmonk (don’t tell him, though)

Two things to notice in this Guardian profile of artmonkish architect Peter Zumthor: 1) what it takes to be called a monk by the architecture world, and 2) that it’s an insult, synonymous with “otherworldly” and “arrogant.”

You would be wise not to call Peter Zumthor a monk. He may be white-bearded and dark-clad and his office, in a secluded spot outside the Swiss town of Chur, may take the form of a cloister around a garden. His studio gathered there of young acolytes may have a superficial resemblance to a cult. He may be someone who talks with reverence about his craft and who inspires extreme reverence in other architects. He may carry with him a hushed aura, in his own speech, in the way others talk of him and in his buildings. He may sometimes rise at 4am to pursue his work. He may, in his oeuvre, have a certain number of chapels, memorials and other contemplative spaces, and he may like to talk of such things as the “mystery” of materials. But at the suggestion he might be otherwordly, he becomes vehement.

“There are these prejudices that have always been accompanying my whole career, which is first they said, ‘Yes he does these beautiful buildings, but they are up in the mountains and they are only possible in the mountains…’ Then they say, ‘You only build in wood’ or they’re saying you’re the monk or you’re arrogant.” He is, he insists, down to earth: “I design for the use of a building and the place and for the people who use it… the reputation for arrogance comes because when work is offered to me I look whether I can find a genuine interest in quality. If I only find an interest in using my name for economic reasons, or if I can see that this is a project that only deals with image and facade, of course I say no.”

Economies of Merit

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In many monastic and religious traditions, ethical and spiritual “merit” gets traded like a commodity.1

Nuns and monks agree to live a certain way, abiding by a certain kind of behavior (which their society has deemed the most virtuous or ethical), and in exchange they don’t have to earn their own money to stay alive, but can focus on loftier or more personally pressing matters. What the monastics bring to the bartering table is merit—a substance, not much more abstract than money, that your good deeds earn you and which earns you future spiritual favor (a trip to heaven, a better rebirth, decreased negative karma, etc.). How a monk or nun lives effectively earns them points, which, for their purposes, will be directly or indirectly useful in attaining whatever it is they are seeking. When monastics follow the rules and earn a surplus of merit, which they agree to share with each other, with laypeople (alive and dead), and other beings, they earn their worldly keep.

This merit benefits the surrounding society in a number of ways. Directly, lay folk ask the merit-rich monks, nuns and priests to pray for them and for their (living or dead) relatives, and to perform rites and ceremonies for them. Indirectly, the knowledge that the monks you give alms to exist as exemplars of (your definition of) purity and holiness, encapsulated in special buildings more beautiful than any, is a gift.

On a broader level, monasteries themselves agree to uphold and enforce merit-earning behavior, and are given land, buildings, and special rights. Monasteries are merit-engines.

So which came first in monastic traditions around the world: morality, merit, or money?

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  1. For example, the 15th and 16th century papacy’s practice of selling spiritual indulgences: “the Church drew from the the treasury of merits accumulated by the good works of the saints, and in return the recipient made a contribution to the Church. A voluntary and popular arrangement, the practice allowed the Church to raise money for financing crusades and building cathedrals and hospitals. At first applied only to penalties imposed by the Church in this life, by Luther’s time indulgences were being granted to remit penalties imposed by God in the afterlife, including immediate release from purgatory. With indulgences effecting even the remission of sins, the sacrament of penance itself was seemingly compromised.” (Richard Tarnas, in Passion of the Western Mind)

A “single-monk monastery” by Suriya Umpansiriratana

At last, a fresh take on monastic space:

Writing for Fast Company‘s Co.Design, John Pavlus turns us on to Thai architect Suriya Umpansiriratana’s “Monk Cell Project,” a “single-monk monastery (called a ‘cell’) whose circular structure assists walking meditation while symbolizing the cyclic routines of the monk’s daily life.”

Suriya Umpansiriratana’s “Monk Cell Project” turns the monastery itself into a symbolic visualization of a monk’s spartan routines.

A circular walkway (painted to match the monk’s traditional robes) is divided into three equal sections, each of which are oriented towards the position of the sun that matches that portion of the monk’s daily routine. For instance, from 4 a.m. to noon, an east wall offers shade during morning chants and the daily meal. From noon until 8 p.m., a roof protects the monk from harsh midday sun. And during the final period, from 8 p.m. to 4 a.m., evening chants take place in an exposed area of the circle with a hanging mosquito net to sleep under.

From Design Boom:

the ‘monk cell project’ by thai architect suriya umpansiriratana is a formal structure of a monk’s cell articulating their daily routine supporting his practice of buddhist teachings. it is designed to create an atmosphere conducive to the monk’s practice of noble conduct. the circular form allows for continuous walking meditation, but also functions as a symbol of the 24-hour cycle of the practice schedule:

- the first period, from 04:00 to 12:00: after waking up, during chanting, meditation, and the daily meal, a single wall to the east shields the monk from the morning sun.

- the second period, from 12:00 to 20:00: during the time for studying the buddha’s teachings, the simple roof overhead shields the monk from the daytime sun.

- third period, from 20:00 to 04:00: chanting and meditation takes place in a space exposed to the elements, and the monk then sleeps under the hanging mosquito net umbrella.

the daily routine is expressed naturally by the design of the building. the circular form allows for precise directional siting of the building. the primary structural material is steel, and the color follows that of the monk’s robes.

technical data

structure of the building : structure steel – frame, painted cement board, plastered concrete, principal exterrior material : painted cement board, plastered concrete principal interior, material : painted cement board, plastered concrete

project team

chief architect suriya umpansiriratana, kyai nuichan advisors buddhism – venerable p.yanasobhano- venerable mahatong dhamavudho consultancy – apichart puemsagul structural engineer -tanya ongsiriporn project team – anan yuenprakon – natapon nimlamai – pirak anurakyawachon- panicha bhusarakumtrakul

Architecti et usus meditatio: Vitruvian Echoes in Contemplative Practice

Wednesday, December 1, 2010 3:00 PM – 4:00 PM EST:

This Webinar will explore the effects of Vitruvius’s 1st century BCE descriptions of meditatio and contemplatio as they ripple through the history of architecture’s practices. Vitruvius’s words establish meditatio–from the Greek medesthai–as the essential mode in which architects do their work: the singular practice of attending to what they are doing while they are doing what they are attending to. Contemplatio – as it was understood in Vitruvius’ time – is also a term that has its origins in architecture’s ancient practices. The connection Vitruvius makes between architecture and contemplative practice is consequently historically grounded, and has much to teach us. The webinar will also explore the rich possibilities inherent in the practices of meditatio and contemplatio in contemporary higher education: of learning by attentively doing the things that one wants to learn about.

via GoToWebinar : Webinars Made Easy. Award-Winning Web Casting & Online Seminar Hosting Software.

Announcing: 2011 Artmonk Retreat, Joshua Tree, CA

What

Artmonk Retreat.

10 days, 9 nights.

Part silent meditation retreat,

Part transformational art ritual.

Vipassana, Gregorian chant, musical improvisation, ritual theater, group exercises, and more, in an incredible setting.

When

The second-ever Artmonk retreat will begin (after a concert in the Integratron by a handful of artmonks) in the late afternoon on Saturday January 8th and finish in the morning of Monday, January 17th (MLK Day), followed by a second concert at the Integratron.

Where

Integratron (“the only all-wood sound chamber in the U.S.… an acoustically perfect tabernacle and energy machine sited on a powerful geomagnetic vortex in the magical Mojave Desert”!!), Mojave Desert near Joshua Tree, California

By Whom

Organized by the Art Monastery (www.artmonastery.org) & custom-designed with renowned meditation teachers Dr. Joel and Michelle Levey (http://is.gd/fCkEe).

For Whom

Professional artists interested in deepening their practice and anyone committed to making art a more central part of their lives.

Why

In addition to being a life-changing meditation and art retreat for each of us personally, this will also help the Art Monastery continue to shape its artistic practices, define the “artmonk” way of being, and make a positive impact in the world.

Monastery: Žiča

I’m in central Serbia this week, visiting in-laws. Tomorrow I’ll visit the bright red monastery at Žiča.

A note on architecture:

Zica is built according to the Raska school in the Romanesuque style. The monastery was originally painted red in the tradition of the Mount Athos monasteries. There are few frescoes dating back to the 13th century remaining in the lateral choir recesses. Most of those existing today date from the early 14th Century. The Church of the Ascension of our Lord is a single nave church build in four sections, the third rising up to a high octagonal dome.

Getting the questions right

Examples of the secular world learning from the world’s ancient contemplative and spiritual traditions abound.  Neuroscientists, psychologists, doctors, cognitive scientists and cosmologists are learning from inner technologies of meditation and contemplative practice.

But what of the outer, visible, measurable technologies of those traditions? How are we learning from those technologies that fit into what is broadly called monasticism? And how are we impacting them? This blog asks the question:

What can the secular world learn from monasticism?

and

What can the secular world do for monastic traditions?

Some interfaith and secular groups are already learning from monasticism.  For example, I live in an ex-Franciscan convent in Labro, Italy with a community of artists called the Art Monastery, where we live together as “artmonks”.  We are growing our own monastic order: the International Otherhood of Artmonks.

Why can’t anyone build or be part of an “otherhood”? Any community or movement—whether seculary, interfaith, or of a single spiritual tradition—can choose to benefit from the wide array of monastic technologies that humanity has produced in the past 3000+ years.

This blog is about:

  • secular monasticism,
  • and high-tech monasticism,
  • and art monasticism,
  • and religious monasticism,
  • and interfaith monasticism,
  • and scientific monasticism
  • and integral monasticism
  • and more…

This is for:

  • Artmonks and other Creative contemplatives
  • “Re-monks” (part of the Christian “new monasticism” movement)
  • Co-ops, cohousing and other intentional communities (member of intentional communities around the world)
  • Benedictine, Augustine, Franciscan monks
  • Neuroscientists, cognitive scientists, information scientists
  • Doctors and medical professionals
  • Secular buddhists
  • Regular folks who want to add a little order to their lives
  • Sufi fakirs
  • Theravadan monks, Tibetan buddhist monks, Zen monks
  • Advaita Vedantan monks, etc.

Have an idea for an otherhood you want to start?

Monasticize your community’s future. Add a little order to your life. Grow your own Otherhood.

About the author

Nathan Rosquist is a writer and composer living as an artmonk at the Art Monastery in Labro, Italy.  He has a MBA in Sustainable Community Economic Development from Bainbridge Graduate Intitute.