Outcome 1.10: For residential care homes, a dedicated inclusive, sacred space is available

for meditation or contemplation as well as community or faith activities.

The audiences for this tool include:

Contents:

1. Introduction Page 2

2. Considerations for sacred space Page 3

3. Design principles for sacred space Page 4

4. Designing sacred space Page 4

4.1 Education Page 4

4.2 Skilled facilitation Page 4

4.3 Creating the design Page 5

5. Sacred space design examples Page 6

5.1 Acacia Care (renovation) Page 6

5.2 Royal Freemason’s Benevolent Institute (adapting room) Page 7

5.3 Uniting AgeWell Kingsville (architect re-designed chapel) Page 8

6. Images Page 10

7. Resources Page 11

Outcome 1.10 : 1

Executive Leaders & managers Frontline & clinical Support Services

CEO Spiritual/pastoral care Spiritual care Information Technology

Executive Lifestyle/activities Lifestyle Building & maintenance

Allied Health Nursing

Clinical Personal Care

Human Resources Food Services

Innovation & strategy Cleaning & laundry

Training & education Allied Health

Research & development Case managers

Hotel services

Volunteer coordinator

Outcome 1.10 : 2

2. Considerations for a sacred space

A dedicated space:

Sacred space is a space apart from the usual mundane activity of the

facility. It may hold a variety of activities and states of being, with its

primary purpose being to support the spiritual and religious life of

residents, family members, staff, volunteers and visitors.

An inclusive space:

A truly inclusive sacred space design takes into account the needs of

all faith groups, and also for those of no faith. This can be challenging.

To include the symbols and books of diverse faiths can look cluttered

and confused, however, to remove all symbols can leave the space

looking like a waiting room, devoid of meaning (Gilliat-Ray, 2005;

Crompton, 2013). Also for some faith groups, there should be no

representative figures in the space. Australia is a multi-cultural and

multi-faith society with many diverse spiritual and religious practices.

Some aged care facilities have existing chapels, catering to the needs

of those of Christian denominations. If your organisation is faith-

based, that faith may be expressed through your sacred space. If it is

the intention of the facility to create an inclusive space, there may be

significant change needed to accommodate multiple and diverse

needs. This change may be confronting for some people and needs to

be facilitated with sensitivity so that everyone feels welcome.

A space with multiple uses:

For some, the sacred space may be a place to come together in

community worship, interfaith dialogue or group meditation practice,

for others it may be a place for a personal meditation practice, quiet

contemplation, retreat, or to pray or cry freely. Allowing flexibility in

the space means that people can use it as they need. This means

furniture needs to be easily moved and stored. A sacred space may

also incorporate a place to honour those who have died, using

symbols that are meaningful to members of the community.

“Sacred-type spaces

in facilities would be

important for me, like

quiet spaces, places

to meditate or just be

still, perhaps with

some appropriate

kind of music playing

gently, or sanctuary

kind of spaces, I

think would be really

important for me”

(Staff member in

MacKinlay & Burns

2013, p.51)

Sacred space

names are often

made of an adjective

or qualifier with a

noun, such as

“reflection, quiet,

silent, multifaith,

interfaith, rest,

contemplation,

prayer,

reconciliation,

worship, wellbeing,

living, serenity; with

lounge, space,

chapel, chaplaincy,

room, centre”.

(University of

Manchester, 2012)

1. Introduction

This tool provides support in creating a dedicated sacred space in your facility. It outlines a

number of considerations for sacred space, lists questions that can be used in consultation

with residents and staff to determine sacred space requirements, and provides a range of

images of spaces in aged care and health facilities to inspire your planning.

3. Design Principles for Sacred Space

Sacred space has the power to communicate spirituality and invoke

emotional responses. Grace Bitner of Australian firm, Grey Space

Design, suggests that we consider the principles of scale, light, nature,

silence and beauty in design.

Scale

Grace Bitner writes that “Scale has been used throughout the history of

sacred architecture to create a sense of that which is greater than

ourselves and inspire awe”. While there may be limitations presented

by existing building structures, in some cases organisations have the

opportunity to design from scratch. Here scale can be considered,

offering a space that evokes vastness and expansiveness to bring

perspective.

Connection to Nature

Connection to nature can increase physical and emotional wellbeing.

Incorporating natural scenes or landscapes “can evoke a sacred

experience through their exceptional scale, beauty, atmosphere, or

illumination. This experience is often associated with the notion of the

sublime” (Pallasmaa 2015, p.21). See also National Guidelines

Outcome 5.2.

Light

Light is considered one of the most powerful tools available for creating

sacred space. “Light defines the atmosphere of the place, and it is

usually the most comprehensive criteria of its emotive character…No

other medium in the art of building – spatial configurations, form

geometry, proportion, material, colour or detail - can express equally

delicate and deep emotions, ranging from joy to melancholy, ecstasy to

grief, bliss and sorrow” (Pallasmaa 2015, p.23).

Silence

Pallasmaa also speaks to the importance of silence: “A powerful

architectural experience eliminates noise and turns our consciousness

to ourselves, to our very being. In an impressive space, we hear only

our own heartbeat...I find myself listening to my own being” (2015

p.29), and perhaps the voice of God.

Beauty

While space design can privilege practical needs, beauty is an

essential element. As Alain de Botton writes “It is perhaps when our

lives are at their most problematic that we are likely to be most

receptive to beautiful things”.

Outcome 1.10 : 3

Sacred spaces....

“intentionally

express their

spiritual purpose

through deliberately

evoking experience

of awe, devotion,

piety, authority,

mystery, ecstasy,

timelessness, or

afterlife. The

experience of

sacredness implies a

feeling of

transcendence

beyond the

conditions of

commonplace and

the normality of

meanings”.

(Pallasmaa 2015,

p.19)

“Light defines the

atmosphere of the

place, and it is

usually the most

comprehensive

criteria of its emotive

character…No other

medium in the art of

building – spatial

configurations, form

geometry,

proportion, material,

color or detail-can

express equally

delicate and deep

emotions, ranging

from joy to

melancholy, ecstasy

to grief, bliss and

sorrow” (Pallasmaa

2015, p.23)

4. Designing a Sacred Space

Designing a sacred space can be challenging. An inclusive space is

one that is welcoming and available to everyone that attends the

residential aged care facility; the residents, staff, family members,

visiting friends, and volunteers.

Randall Lindstrom, an Australian architect who has been involved in a

number of sacred space designs, highlights that this is not a simple

process and should not be undertaken lightly. Making a truly inclusive

sacred space ideally requires both education and skilled facilitation to

ensure that the needs of all potential space users are met.

4.1 Education

Find out who will be using the space, and make contact with

representatives of groups who may be interested to be part of the

community consultation process. Invite members of different faith

groups to hold a series of presentations. For instance, members of the

Interfaith Network for the City of Dandenong in Melbourne were invited

to participate in consultation for the sacred space development in

Dandenong Hospital.

It is too easy to make mistakes without consulting group members. To

be truly inclusive, the needs of those who might visit the space in the

future need to be taken into account. Consider the profile of your

future resident and families. What are their beliefs and backgrounds?

Read the ‘Best Practice’ section of the Multi-Faith Spaces project

website (University of Manchester, 2012) or the ‘Guidelines for

Victorian Pastoral Care Facilities’ (Spiritual Health Victoria 2009).

4.2 Skilled Facilitation

A collaborative process of creation can increase a sense of ownership

in the space, and therefore use of the space. Consultation can take

place via surveys, interviews, or structured group discussions.

Inviting a neutral and skilled facilitator to guide the community

consultation will support the process. When consulting with

communities to develop sacred space, Randall Lindstrom invites

responses to three key questions, moving from qualitative to

quantitative reflections:

Outcome 1.10 : 4

People “want to be in

environments

conducive to spiritual

growth and

wellbeing. For

instance, they noted

the importance of

places and spaces

where they could be

still; in a quiet sitting

room, a chapel,

residential rooms to

have views of

pleasant

surroundings, such

as trees and

gardens. They

stressed the need for

these quiet places

and not just for

organised activities

in residential care”.

(McKinlay & Burns,

2013)

“Sanctuary … a

place of refuge, of

shelter, of protection,

where nature and

the world of spirit

meet. A place safe to

use, to come and go,

to bring and leave, to

wait or be…” (NHS

Scotland, 2009).

Key Questions:

1. ‘What are your aspirations for the space?’

As an example, one woman’s aspiration was to create “a place where you

can hear silence”. Discovering and articulating the aspirations of those

who will use the space helps in decision-making later on and reveals the

underlying values of the space.

2. ‘What uses must the space accommodate?’

This question begins to identify the practicalities of the space. What

activities will take place there? How flexible does it need to be? Can these

activities be held in one space or will they require two? If two spaces are

not possible, can partitions be used?

3. ‘What are the specific needs?’

After thorough consideration of the first two questions, this is where the

particulars come in. If the aspiration is an inclusive, multi-faith space that

welcomes all, and the use is for group worship and private prayer, the

specific needs of the space are made evident. Here, flexibility is

paramount. Adequate storage is necessary. The space must be clear of

representative figures in images and symbols, but allow for some when

group worship occurs. There needs to be moveable furniture to allow for

different configurations, or to clear the space. Out of this process, the

facilitator creates a brief.

4.3 Creating the design

After the consultation process has engaged community members and the

facilitator has created a brief, the design is created. If can be beneficial to

put together a small group of staff and residents from a wide range of

backgrounds and roles. For example, a carer, maintenance worker,

spiritual care practitioner, resident and family member. You may choose to

bring in an architect or interior designer to create the design. If you are

adapting an existing room or space, spend some time with you team

thinking about how best to change it to fit the needs you have identified.

The design can then be taken back to community members to discern that

it meets their needs. At a minimum, in creating a flexible and inclusive

space it is necessary to have adequate storage. Some facilities have a

larger room for scheduled and spontaneous group events, and a smaller

space for personal use.

Each facility will have its unique needs so it is difficult to provide an

example that fits everyone. Below we have included a number of sacred

space examples from aged care and healthcare organisations. We begin

with the design process of fictitious facility, ‘Acacia Care’, and then provide

design examples from Royal Freemasons Benevolent Institution

(Tamworth), Uniting AgeWell (Kingsville Facility) and a range of images

from other facilities.

Outcome 1.10 : 5

“Decisions have to

be made about

where furniture (if

any) will be located,

how artefacts will

be stored, who can

access them, how

the space will be

decorated (if at all),

how much money

will be spent on

design, and so on.”

(Gilliat-Ray, 2010)

“There are no

universal best

practice guidelines

and no

comprehensive and

overarching

blueprints for Multi

Faith

Spaces. Much

depends upon local

practices and

negotiations,

alongside a spirit of

even-handedness”.

(University of

Manchester, 2012)

“Certain features

appear time and

again, including:

baskets and

cupboards for

religious artefacts,

carefully positioned

room dividers, a

choice of seating, a

number of lighting

options and lists of

timetabled

activities”

(University of

Manchester, 2012).

5. Sacred Space Design Examples

5.1 Example 1: Renovation (‘Acacia Care’)

Acacia Care has an existing chapel that was built early in the life of the residential facility by

the local Christian community. With an increasing number of residents and staff expressing

diverse religious and spiritual affiliations, the lifestyle and spiritual care staff, in conversation

with residents, decide it is time to create a multi-faith sacred space that reflects residents’,

staff and families’ needs.

They first review resident files and conduct a survey of the facility community to find out what

faith groups are represented and then do some background research, including individual

interviews, to find out how each group might use a sacred space. They include a number of

interviews with people who don’t identify with any particular faith group.

The project team then engages a skilled facilitator to conduct a consultation process with

residents, family members, staff (floor and management) and volunteers, facilitating

conversations during team meetings and monthly family meetings. At each of the meetings

they utilise the three questions; ‘What are your aspirations?’, ‘What uses does the space

need to accommodate?’, and ‘What are the specific needs of the space?’ They note all of the

responses on butcher’s paper, and then invite people to place dots next to their top priorities.

This indicates the shared values and priorities of the community.

Through their conversations they generate a design brief and pass it on to a well known local

interior designer. The designer makes a number of design decisions, which are taken back to

the community and then assessed for feasibility in terms of budget and space parameters.

Acacia Care Design:

To enable more flexible floor space, the designers decide to renovate the interior of the

existing chapel, removing the raised floor at one end and installing a false wall that makes

space for storage. They also remove the wooden pews and bring in stackable chairs. These

can be arranged in rows for Christian services or circle for meditation and prayer group.

Windows are made larger to enable more natural light into the space and a view of the

adjacent gardens.

To support Muslim community members, the bathrooms just down the hall from the space will

have ablution facilities, prayer mats will be available in the storage room, and a Qibla (arrow

pointing to Mecca) located on the roof. The extra floor space will allow for multiple prayer

mats to be utilised. A removable screen will be available should privacy be required. The

existing Christian symbols will be removed from permanent positions in the space, however

they will be available for regular worship services, as will symbols of other traditions.

A simple bookshelf will hold the holy books for the major religious groups, and inspirational

writings from a range of traditions. A number of artworks are commissioned by a local artist to

subtly evoke the elements of earth, air, fire and water in abstract form. Pot plants sit by the

open windows.

Outcome 1.10 : 6

5.2 Example 2: Adapting an ordinary room (Royal Freemason’s Benevolent Institution)

“Royal Freemason’s Benevolent Institution values spiritual care. Although we have regular

church services and visits by clergy from various denominations, one’s spiritual needs goes

beyond that. There was no ‘quiet’ area for residents, family, friends or staff to go and just sit

and relax in a peaceful environment. After consultation with staff, residents and members of

clergy, a space was created in a relatively quiet area of the facility which was later named the

‘Reflection Room’” (Elizabeth Diebold, Royal Freemason’s Benevolent Institution).

The room has been utilised by family members when a loved one is dying. Staff have used it

to reflect and take rest from the pressures of end of life care. It has also been used by

members of the clergy for one-one time or to administer Holy Communion to residents.

Residents have been observed sitting quietly, listening to music, holding rosary beads, or

sharing memories of years gone by. The wide windows offer a view over the surrounding

countryside and are furnished with blinds that allow privacy.

Outcome 1.10 : 7

Reflection Room when in use for the Christian

practice of communion.

The symbols are flexible and can be used or

stored as necessary. A cloth can also be

placed over the altar. The small central table

could be moved to allow more floor space.

“It was a much needed area – the amount of time it

has been utilised has proved that spiritual care is

such an important area in people’s lives and we are

very fortunate to have been able to create a space

specifically for that purpose” (Elizabeth Diebold).

The space works very well as a reflection room and also allows for some flexibility to meet

different needs and uses. If the central table is moved there is sufficient floor space should

a Muslim staff member or resident wish to conduct their prayers.

Outcome 1.10 : 8

5.3 Example 3: Architect-designed adaptation of existing chapel (Uniting AgeWell -

Kingsville)

The design below shows a lot of flexibility. The removable wall allows for one or two distinct

spaces. There is storage for furniture and religious symbols. The smaller space can be used

for quiet, Islamic prayers, small group prayers or as overflow for a large worship gathering.

(With thanks to John Clarke, Uniting AgeWell, for contributing these designs)

1. Chapel / Quiet

Space

In this first image,

two distinct spaces

are created by an

operable acoustical

dividing wall. The

larger space is set

up for chapel, and

the smaller as a

quiet space. The

smaller space has

a Christian shrine

with panels that

can be closed

when necessary.

The larger space

has a rotating

panel that also

provides storage.

2. Chapel / Islamic

Prayer Space

In this image, the

smaller room is

arranged for

Muslim prayers.

The panels of the

shrine are closed to

allow imageless

walls in the

direction of prayer.

Furniture is stored

to allow space for

prayer mats.

Outcome 1.10 : 9

3. Auditorium /

Small group

prayer space

Here, the larger

space is set up for

a gathering such as

musical

performance. The

altar is placed in

storage behind the

rotating panel.

There is a screen

for projection on

the rotating panel.

The smaller space

is arranged for

prayer or

meditation with a

central focal point.

6. Large liturgy

with overflow

In this image the

acoustical walls

have been

retracted to open

out both spaces for

a large liturgical

gathering. Seating

extends into both

the adjacent

spaces, oriented

toward the central

focal point.

6. Images

Below there are a range of images from sacred spaces in aged care and healthcare facilities

in Australia and internationally. These are offered to provide inspiration, and as examples of

best practice.

Sacred space in Australian aged care facilities (see overleaf for captions):

Sacred space in Australian healthcare facilities:

Sacred space in international healthcare facilities:

Outcome 1.10 : 10

1 2 3

4 5

6 7

8 9 10

11 12 13 14

7. ResourcesDe Botton, A. (2006). The architecture of happiness. New York; London; Hamish Hamilton.

Crompton, A. (2013). The Architecture of Multi-faith Spaces: God leaves the building. Journal of Architecture

18(4):474-496 http://www.tandfonline.com/doi/pdf/10.1080/13602365.2013.821149

Gilliat-Ray, S. (2005). From 'chapel' to 'prayer room': The production, use and politics of sacred space in public

institutions. Culture and Religion, 6(2), 287-308

http://www.pastoralezorg.be/cms2/uploads/image/elisabeth/artikel%20gilliat-ray%20chapels.pdf

NHS Scotland (2009). Spiritual Care Matters: An introductory resource for all NHS Scotland Staff

http://www.nes.scot.nhs.uk/media/3723/spiritualcaremattersfinal.pdf

MacKinlay, E. & Burns, (2013). Age-related life changing events and baby boomer health and spirituality.

UnitingCare Ageing NSW:ACT

http://meaningfulageing.org.au/wp-content/uploads/2014/12/Baby-Boomer-Report.pdf

Pallasmaa, J. (2015) Light, Silence, and Spirituality in Architecture and Art (pp. 19-32) in Transcending

Architecture (Bermudez J., Ed.). Catholic University of America Press. Retrieved from

http://www.jstor.org.ezp01.library.qut.edu.au/stable/j.ctt130h9f6

Spiritual Health Victoria (2008). Guidelines for Victorian Pastoral Care Department Facilities

http://www.spiritualhealthvictoria.org.au/our-publications

University of Manchester (2012). Multi-faith Spaces Research Project – Findings Summary. Website:

http://cargocollective.com/wwwmulti-faith-spacesorg

We welcome your feedback: admin@meaningfulage.org.au.

Meaningful Ageing Australia offers a consultancy to members to assist you with

implementation.

Our gratitude to staff at Uniting AgeWell, Resthaven, Carrington, Peninsula Villages, Baptcare, Harbison

Care, BlueCare, BlueCare SouthWest, Salvation Army Aged Care Plus, Eldercare & Royal Freemasons

Benevolent Institution for their contributions. Thanks also to Randall Lindstrom (Architect), and to Grace Bitner

and Caroline Treacy at Grey Space (www.grey-space.com.au) for sharing their expertise.

Date: 26.9.17

Outcome 1.10 : 11

From left to right:

1. Flexible sacred space (curtains across the altar) - Resthaven Craigmore Chapel (thanks to Wendy

Morey)

2. Stained glass feature – Peninsula Villages (thanks to Ellen Bevan)

3. Windows looking out to garden – HarbisonCare, Moss Vale Chapel (thanks to Steven Clancy)

4. Water Feature - Uniting AgeWell, Noble Park (thanks to John Clarke)

5. Moveable doors/wall - Uniting AgeWell, Noble Park (thanks to John Clarke)

6. Royal Children’s Hospital Melbourne (thanks to Paul Hammatt)

7. Adelaide Hospital (thanks to Alan Niven)

8. Flexible sacred space (Islamic prayers) - Dandenong Hospital (thanks to Randall Lindstrom)

9. Flexible sacred space (meditation or prayer circle) - Dandenong Hospital (thanks to Randall

Lindstrom)

10. Flexible sacred space (Christian worship) - Dandenong Hospital (thanks to Randall Lindstrom)

11. Meditation Space - Artwork by Anne Moran and Robert Brown of Moran Brown Studio,

website www.moranbrown.com (with permission)

12. Multi-faith Spaces (thanks to http://cargocollective.com/wwwmulti-faith-spacesorg)

13. Multi-faith Spaces (thanks to http://cargocollective.com/wwwmulti-faith-spacesorg)

14. Multi-faith Spaces (thanks to http://cargocollective.com/wwwmulti-faith-spacesorg)