Preface Developments in the fields of science and technology, in transportation, communications, agriculture and medicine, have revolutionized human life at the material level. But, in actuality, this progress is only superficial: underneath, modern men and women are living in conditions of great mental and emotional stress, even in developed and affluent countries. Poverty, warfare, weapons of mass destruction, disease, drug addiction, the threat of terrorism, epidemic, environmental devastation and the general decline of moral values—all cast a dark shadow on the future of civilization. One need only glance at the front page of a daily newspaper to be reminded of the acute suffering and deep despair which afflict the inhabitants of our planet. Hence this project is an attempt of providing an architectural solution which can act as a catalyst in process of solving the above mentioned issues through technique called Vipassana.

Introduction Modern life is moving at such a rapid pace that there is no time even to breathe. Our fiercely competitive world is like a rat-race where, in spite of all the technological and economic improvements and multifarious pleasures, people are still unhappy. Humankind has made tremendous progress in the fields of science, industry, and political systems, etc., resulting in materialistic development. Man is the promoter and consumer of these advancements, which aim at improving our standard of living and total well-being.

But does this really happen? Look at the so-called "developed countries" of the world, which try to ensure a high standard of living. Despite their advances in such fields as health, education and technology, they are experiencing an increased incidence of mental illness, delinquency, crime, drug addiction, alcoholism, and suicide, etc.

Every society is made up of individuals. The individual in a modern society is a victim of varying degrees of stresses and strains. His or her existence is full of constant conflict between the world within and the world outside. The materialistic world holds humans under an hypnotic spell. Engaged all the time in filling their stomachs by earning and spending money, people are slaves of their own cravings, euphemistically called ambition, aspiration, aims or ideals. These, alas, are seldom fulfilled, which causes deep distress, frustration and dissatisfaction, whether one belongs to the "Haves" or the "Have-nots."

Suffering, then, is a common problem of humanity. It is a universal disease, not the bane of any one nation, or persons of any particular colour or creed. So the remedy must also be universal. Vipassana offers such a remedy.

The basis of any healthy, harmonious society is always the healthy, harmonious individual. Only if each individual has a pure, peaceful mind can we expect peace and harmony in the society. Vipassana is a unique technique for obtaining peace and harmony within an individual at the experiential level. The great sage of India, Gotama the Buddha, discovered-or rather rediscovered-this technique through his deep meditation. He attained enlightenment through this technique and was liberated from all the defilements of the mind. Then with great compassion and love, he distributed it to the suffering mankind. He did not establish any "ism" or "cult." He taught Vipassana-a way to purify the mind of its negativities of craving and aversion.

What is Vipassana? It is not a rite or ritual based on blind faith. There is no visualization of any god, goddess or any other object, or verbalization of any mantra or japa. Neither is it an intellectual nor philosophical entertainment.The word vipassana is derived from passa (to look, to observe) and vi (in a special way). It means "observing oneself in a special way". It is a technique that purifies the mind, deconditioning the negativities of anger, hatred, greed, selfishness etc. by self-observation and introspection. It is insight meditation. It is looking at things as they are and not through coloured glasses. It is an effort to change the deep habit-pattern of the mind which dwells in the continuous blind reactions of craving and aversion.

Vipassana is, a process of self-purification through self-observation and introspection. It is a technique of non-verbal, self-administered "psychoanalysis" in that it sets into motion the process of tension- release. One is able, as it were, to operate on one's own mind and observe it as a witness. There is, therefore, no "gurudom" in this technique. You have to tread the Path yourself. No one else can do it for you.

A commonly expressed doubt is: Does this technique with its emphasis on equanimity make one inactive? No, it does not. A responsible person in society has to be full of action. What goes away is the habit of blind reaction. We learn to take proper action with positive feeling.

Apart from the purification of the mind, which is the primary goal of the technique, the meditator also experiences gains at the physical and psychological level. Many common ailments such as hypertension, headaches, ulcers, acidity, etc., are very often psychosomatic. These are automatically cured as a by-product of the cleansing process of Vipassana.

Many drug addicts and alcoholics have found a total cure as a result of regular practice of Vipassana.

Many students who practise Vipassana regularly, keep reporting that their concentration, memory and ability to grasp the material they read has improved tremendously. One student who had given up his college studies midway and was on tranquillizers is now free of pills. He went back to his studies and has now completed them.

All these gains are only by-products of the cleansing process of Vipassana. They should never be the motive for the practice of Vipassana, as this is a devaluation of this exalted technique which takes human beings to such great heights in liberating the mind of its impurities.

Vipassana, if practiced correctly and with proper understanding, progressively makes one a better individual. This, in turn, enables one to make a positive and constructive contribution to the society in which one lives. One learns the art of constructive social living which promotes positive social interaction. CENTRAL IDEA OBJECTIVES OF VIPASSANA EXPRESSED THROUGH ARCHITECTURE MAINTAIN PEACE AND ACHIEVING BALANCE BETWEEN HARMONY ARTIFICIAL(MAN MADE) AND NATURAL ENVIRONMENT THE CATALYST NATURE OF THE EXISTENCE OF THE INSTITUTE THE PROCESS, I.E. WILL BE IMPROVING ENVIRONMENT IMPROVES LIFE WITHOUT WITHOUT DISTURBING THE URBAN DISTURBING ROUTINE FABRIC. RESPONSIBILITIES. SUSTAINABLE STABILITY DESIGNING A SPACE THAT CAN HELP I.E. TO ATTAIN A STABLE NEIGHBORHOOD ATTAIN SOCIAL, STATE OF MIND ENVIRONMENTAL AND ECONOMICAL SUSTAINABILITY. Aim: To rejuvenate the city life by spreading the knowledge of Vipasanna through architecture.

Objective •Help society solve problems and conflicts arising out of racial, ethnic, sectarian and caste prejudices. •Create a peaceful neighborhood and Reduce crime rates. •To create Breathing Space in Close by spaces at Various levels i.e. neighbor hood , sector and city level. •Reduce the environmental pollution buy tangible and intangible means.

Methodology •Visit a vipassana center and involve in a 10 days course. •Analyze tangible and intangible aspects of meditation spaces. •Carry out a public survey about the awareness & level of interest regarding Vipassana. •Analyze various stages of Vipassana.

Scope

Vipassana is a technique which has a very practical approach. It not only helps one to pass through the vicissitudes of life in a detached way, but it also promotes social well-being. It is, therefore, a science, not only of self-development but also of social development of a neighborhood. This project is aims to inculcate art of living whereby we learn to live in peace and harmony with our own selves and with others. the characteristic features of Vipassana center are:

1. It is a universal technique which can be practiced by anyone belonging to any country, caste or creed. So It demands barrier free environment.

2. The center should function as a charging plug point for the city .As It strikes at the roots of masses defilements in the unconscious mind and breaks the barrier between the conscious and unconscious layers of the mind.

3. There is no place for imagination in this technique, no verbalization of any mantra or visualization of any god or goddess, or any other object. The practice starts from experience of the apparent truth of body and mind and proceeds towards realization of the subtle and absolute Truth. Which needs more natural and green spaces coming in.

4. It is a highly individualistic and experiential method of meditation. Man must walk on the Path himself. No one else can make the effort for him or liberate him from the impurities of the mind. Hence, socializing spaces are avoided at the core areas of complex .

5. One reaps the benefits of this technique here and now, as one progressively becomes a better individual.

6. According to the pure tradition of Vipassana, courses are run solely on the basis of freely offered donations. No fee is charged. Neither the Teacher nor the Assistant Teachers receive any remuneration; they along with Dhamma servers and many others who serve the courses volunteer their time solely motivated by gratitude for the benefits personally received from Vipassana. The courses are financed totally by donations from students who have completed a prior course and have a volition to share the benefits they have received by giving donations for the students who will come after them. How donations are used: Donations given at the end of a course and other general dana are used to finance future courses and center operations. This includes construction activities, food, utilities, supplies and maintenance. Students may avail the opportunity to earn paramis by:

Offering Dhamma Service Meditating on the Dhamma land whenever possible Donating in Kind (after duly checking with the Centre Management) Donating in Cash

CASE STUDIES LIST OF CASE STUDIES LIVE CASE STUDY •Baha'i House of Worship •Dhamma Sindhu •Global Vipassana Pagoda LITERATURE CASE STUDY •Malibu Vipassana centre THE BAHAI TEMPLE

INTRODUCTION Type : House of Worship Architectural style: Expressionist Location :New Delhi, India Completed:13 November 1986 Height:34.27m Dimensions:Diameter70m Structural system : Concrete frame and precast concrete ribbed roof Architect : Fariborz SahbaStructural Seating capacity:1,300 LOCATION & CONTEXT The Bahai temple is located in southern part of Delhi. Its is located at NEW DELHI (diag. 1) the outer ring road, considering: • the local and foreign visitors circulation in the city. • Connectivity with Airport and railway station • Connectivity with metro. Lotus Temple can be easily reached by metro. Riding on a Nehru Place- Kalkaji Mandir metro it is visible as a white oval structure. Than, from Kalkaji Mandir it is just a 5 minutes walking distance. This white marble structure has altogether 27 lotus petals arranged Immediate context(diag. 2) in a symmetrical pattern. View of Lotus Temple from the air looks astounding. It was made to look like a lotus floating on blue water. Nine small pools surround the building. To make it a perfect structure there are nine inner petals and nine doors open in different directions. CIRCUTALTION AND ZONING

-Visitors circulation -Admin staff circulation -Utilities -Vehicular circulation

Legend a. House of worship b. Ancillary building c. Shoes lockers d. Gallery e. Administration f. Public utilities g. Parking

View from point b c h h. Entrance

CIRCULATION AND ZONING As we move on the guided landscape space which falls in east of temple, the lotus gradually blooms. There are 6 pause points for view and gathering of visitor groups. The landscape plays the dual role of guiding as well as hiding ancillary buildings in the complex BUILT V/S OPEN Site area: 1,08,000 sq.mt. Built up area :7826 sq.mt. BUILT V/S OPEN Worship building: 3276 sq.mt. MAIN LEVEL LAYOUT

Naturally light core worship space

Main level layout

evening artificial lights

Diag. a Diag. b evening artificial lights TRANSITION SPACE

Three sets of 9 petals are organized to deliver multiple[le functions i.e.: a) Gradually separate the heavy activities of the city from the serine core space of the temple. b) The petals helps cut of visual connections man made surroundings. c) The natural negative spaces in the lotus is utilized to bring in natural light and air.

SECTION AA DHAMMA SINDHU

INTRODUCTION Type : Vipassana Meditation Center Architectural style: Location :Bada ,Gujrat , India Area: 1,41,639 mt.sq.(35Acre) Completed:8 November 1991 Structural system : R.C.C. framed structure. Architect : unknown Capacity:300 meditators Dhamma Sindhu, meaning ‘Ocean of Dhamma’, is situated near the village of Bada, 22 km west of the historic port city of Mandvi, Gujarat, India. This center consists of 35 acres of land filled with lush greenery and wildlife, ideally suited for deep meditation. It is one in over 140 meditation centers around the world offering 10-day residential retreats in Vipassana Meditation.

DHAMMA SINDHU CLIMATE AND CONTEXT Sea breezes & greenery in the campus make the climate pleasant. From November to March the average day temperature ranges between 23° to 29° C and night time temperatures are between 14° to 19° C. Occasionally it may go down up to 5° C.!! During April to October the temperature ranges between 30° to 35° C, and on rare occasions it may reach up to 42° C for short periods. Night temps during these 7 months are between 22° to 26° C. About 200 mm rainfall takes place July to August. The total campus area is thirty five acres and is filled with about 2000 trees, 400 vines/creepers and 1000 flower plants/shrubs, all watered by drip irrigation. Greenery & shade of trees + colors & fragrances of flowers attract many birds, including peacocks. Thanks to a big pond just opposite to the center, abundant supply of good quality water is assured. Organisation and zoning

Individual room residence (90 Male and 70 Female)

Dhamma hall

Pagoda

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Site layout Open track for walking There are 4 Dhamma halls. No.1 has capacity to serve 300 mediators, No.2 (newly done in 2013) can serve 100 and two mini halls = No.3 & 4 has capacities of 30 & 20. There are 184 cells in the Pagoda. All the accommodations have solar hot water facility & are self contained, many are with western toilets. Complete bedding + mosquito nets are provided. The total present capacity is for 120 male and 80 female. During long courses (allotting single accommodation to each mediator ) it is : 80 male & 64 female. Constructions / developments of various facilities go on continuously. Separate new dining halls for male & female can serve up to 120 students each. Meals are non-spicy & indigenous. Reverse Osmosis system assures best drinking water here. Boiled; filtered and chilled water is also available. Inner roads & walk paths are cemented. The office includes a computer room, three phones and fax, information gallery, and a small store for books and cassettes CDs. The guesthouse has four double rooms. Rich Dhamma library includes Pali texts as well books in Hindi English & Gujarati. Organisation and zoning

Reception • Information desk • Waiting area • Administration • Lockers • Gallery (Photo/video) • Restrooms • Water cooler

LANDSCAPE is used to immune the core meditation spaces from all forms of disturbance(man made i.e. visual ,auditory & kinesthetic)

ACCOMODATIONS • Male student accommodation • Female student accommodation • Male volunteers accommodation • Female volunteers accommodation • Teachers accommodation

DINNING UNIT • Kitchen • Male dinning • Female dinning • Separate (self serve) wash areas. • Storage • Laundry service desk

MEDITION ZONE • Group meditation hall • Pagoda(cells) individual meditation space

OPEN SPACE FOR WALKING is an integral part of this institute. These are open spaces

typical organisation of Vipassana centres around the world DEVELOPMENT SYSTEM OF THE VIPASSANA CENTRE(finance system) • There are total 270 centers (i.e. 158 big centers ,112 small centers). • Environmentally, Socially and Economically sustainable module is developed by the organization which is to be followed by all the centers around the world • All courses(7, 10, 20, 30, 45 and 60 days) are conducted for free of coast . • These institutes works only on the willing donations that comes from the past students, as there is a base rule for accepting the donation which says the donator should have attended at least one 10 day course. The donations are offered in various forms such as volunteer to help in next course, if experienced enough then one can help as teacher . As there is no monetary transactions done between teachers or volunteers for their services. • The person who is has not attended any vipassana course cannot donate. • Each center is totally independent for managing their funds which comes from donations, so expansions of all centers are independent of any large system. Malibu centre

site plan One does not search for misery, does not set afoot bound for the depths of hell, or make haste for the dwelling of pain. This sentiment however, befalls upon the advent of my first 3 days of the 10-day course. For 10 days one must live like a monk, saying goodbye to one’s beloved steak and potatoes, 8 o'clock alarm, and warm shower. There are only five activities one finds himself performing. In order of time allotted: meditating, sleeping, eating, walking, and cleaning. This overzealous allotment of activities provides for a rigid program, and combined with the dissociation of sexes, makes any architect's gears begin to turn. There are two main roads, which trisect the site and separate meditation spaces from the residences & dining hall. Between these two roads lie three Dhamma Halls and the pagoda. The main Dhamma Hall is on axis with the pagoda, as the two smaller Dhamma Halls lie aligned, creating a central courtyard. The number of gentlemen to ladies was 3 to 1, thus giving president to the males in occupying the central Dhamma Hall, and leaving Dhamma Hall 3 to the ladies. The Dhamma Hall itself was in the midst of 3500 sqft. The hall was naturally lit and ventilated by windows at base level, as well as clearstory. Twenty four ceiling fans ran at full blast making it the coolest space at the center, an unexpected luxury for the 48 men who sat on 9 sqft of beaten and mashed, rock hard pillows. The teacher sat aloft on a blanketed chair facing the students, as his assistants sat on the right facing him. This configuration was held upwards of 10 hours a day. The pagoda, to which its true meaning must mean oven, is a circular collection of private meditation cells. There are three circumambulation corridors, double loaded, and elevated in height in regards to proximity to the center. The center itself is left open, observant and objective like the mind of the enlightened. Every meditation is to face this center when meditating. I asked my teacher about the layout of the complex, to which he stated that every meditation center conforms to the same layout and has been so for the history of the center. Also, it must be located outside the city as to avoid such auditory nuisances, but no more such that it becomes inaccessible. And of course, it is to be surrounded by nature, full of flora, trimmed lawns, and shady trees, and contain walking paths for exercise. The pagoda and Dhamma Halls And alas, we reach my critique. Firstly, I must address the lack of adequate walking paths. There exists only a football field's length of beaten gravel in which one is to walk from a vine-swallowed fence, to a small sign indicating the boundary for our mortal selves. There is no meandering, no quiet garden nooks, not even a bench to occupy while one ponders his sanity. Secondly, program adjacencies were such that women were bound into their corner of the site, and left exposed to the prodding eyes of hungry men while pacing their 100 yards. Lastly, the Men's residences dining hall lacked the use of natural day lighting and cross ventilation to which the other structures were accustomed. Perhaps dismembering its rooms would allow for flanking windows. The centre itself is shackled from design to philosophy. It survives solely on donation of students, and as slow as students come, is as slow as the center is built. There are no funds for extravagant feats and costly materials here. Perhaps a Vipassana meditation center in Malibu could collect sufficient monies for a Koolhaas The dining hall programmatic reinvention.

Walking path and Dhamma hall A monk's quarters GLOBAL VIPASSANA CENTRE

ITRODUCTION Type : Global centre for Vipassana Architectural style : Burmese Location : Gorai, Mumbai, India. Completed : 2008Opening : 8 February 2009. Architect : Ar. Prvez Dumasia,Mumbai. Capacity: 8000 meditatores Inner area of pagoda:6000 sq.mt.

The center of the Global Vipassana Pagoda contains the world's largest stone dome built without any supporting pillars. The height of the dome is approximately 29 metres, while the height of the building is 96.12 meters, which is twice the size of the previously largest hollow stone monument in the world, the Gol Gumbaz Dome in Bijapur, India. External diameter of the largest section of the dome is 97.46m and the shorter sections is 94.82m. Internal diameter of the dome is 85.15m.[3] The inside of the pagoda is hollow and serves as a very large meditation hall with an area covering more than 6000 m2 (65,000 ft2). The massive inner dome seats over 8000 people enabling them to practice the non-sectarian Vipassana meditation as taught by Mr S.N. Goenka and now being practiced in over 100 countries. An inaugural one-day meditation course was held at the pagoda on 21 December 2008, with Mr S.N. Goenka in attendance as the teacher. The aim of the pagoda complex is, among others, to express gratitude to Gautama Buddha for dispensing what followers believe is a universal teaching for the eradication of suffering, to educate the public about the life and teaching of the Buddha, and to provide a place for the practice of meditation. 10-day vipassana meditation courses are held free of charge at the meditation centre that is part of the Global Vipassana Pagoda complex. CIRCULATION AND ZONING

Panorama from visitors deck

Buddha Statue

Column free meditation pagoda

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Bell Tower

Visitors zone SITE LAYOUT Meditators zone Main Dome Pagoda with Visitors’ Gallery: Free information pamphlets on pagoda are distributed here. North Pagoda: Venue for 20 Minute Anapana courses. Gate No. 1 : is one of the largest sliding doors carved in teak wood from Myanmar. Dhamma Pattana, Guruji Shri S N Goenka Ji’s Residence & South Pagoda– 10 Day Course Centre can be seen from outside. The Principal Teachers’ Residence has beautiful Burmese designs. South pagoda also has meditation cells for the course participants. Wall Mountings: have detailed explanations on Vipassana and related topics such as Pagoda, Addictions, Society, Executives and Science etc. Video Gallery: (Free Entry to watch short 17 min videos of what is Pagoda and Vipassana & how it will benefit you) Bilingual –Hindi & English. Photo Gallery – Pictures to mark milestones of Pagoda Construction Books & Souvenir Center – For a good collection of VCDs, CDs, photographs, Books, idols, T-Shirts, paintings and other souvenirs Painting Gallery – Paintings depicting stories of people who benefitted from Vipassana practice in Buddha’s time. Audio Tours. Story books of the same paintings with pictures available. Myanmar Gate – Gate with Burmese designs to express gratitude to Burma & Sayagyi U Ba Khin Buddha Statue – to honor Buddha as a great spiritual scientist who taught Vipassana & nature based teachings for the benefit of humanity. Bell Tower – The bell to be stroked at the exit to spread the loving compassion for all. There is a Burmese belief indicative of an early return to Pagoda to experience the true benefits of Vipassana Meditation. Gong Tower- Burmese designs with devas to announce the spread of dharma for the benefit of all. Food Court – For refreshment needs of the visitors and Burmese Murals for Culture & Art enthusiasts to learn about Burmese customs. GLOBAL VIPASSANA CENTRE

Planning for the construction of the Global Vipassana Pagoda began in 1997, while actual building work started in 2000. The pagoda consists of three sub-domes. The first and largest dome was completed when bone relics of Gautama Buddha were enshrined in the central locking stone of the dome on October 29, 2006, making it the world's largest hollow stone masonry structure containing relics of the Buddha. The relics were originally found in Bhattiprolu, Guntur district, Andhra Pradesh, South India. They have been donated by the Mahabodhi Society of India and the Prime Minister of Sri Lanka to be kept at the Global Vipassana Pagoda. The second and third domes, along with an auxiliary dome adjoining the second dome, sit atop the first dome. Construction of the third dome was structurally completed on November 21, 2008. List of References Books references: Dharma its true nature. Effects of Vipassana on quality of life. Vipassana art of livin 2013.

Web references: http://www.giri.dhamma.org/ http://www.dhamma.org/ http://www.vridhamma.org/ http://www.sthaniyakhoja.com/