DESIGN DISSERTATION

HEALING AND WELLNESS CENTER

SOHAM SHIPURKAR-17102

1. INTRODUCTION
Most people who live in cities have a very stressful day to day schedule which makes
them prone to an array of mental health problems. The pandemic has resulted in an increase in
stress as compared to previous years. They have better jobs, facilities and opportunities but they
are lacking the closeness that rural people have to nature by living in harmony with it. A
person's mental health always reflects his physical health and it's one of the challenges in
architecture to create spaces that make people experience themselves as complete and embodied
spiritual beings. A healing Retreat is one such place where nature cure is the main aspect of it's
functioning. The whole aim of the project is to promote natural and a minimal lifestyle among
people from urban areas so that they can understand the importance of natural and sound mental
health. We need to stay in touch with our environments, especially city dwellers who tend to be
overwhelmed with the intellectual stimulation and lack of stimulation from nature. Architecture
has the unique ability of being able to have a direct effect on the way people feel within a space.
It can play an advocating role in the healing by being an active, supportive and inspiring
contributor.This Retreat will provide people that opportunity to take a break from their busy
lives, travel to a serene place and get treated for whatever ailments they might be suffering from.
The goal is a wellness center that encompasses the entire person, rather than just the lack of
physical pain or disease. The goal is to take away the person from his busy life and find his/her
own inner soul and reflect about life.Our cultural traditions have always understood the
relationship of one's mental health to one's physical being. A person's mental health always
reflects his physical health and it's one of the challenges in architecture to create spaces that
make people experience themselves as complete and embodied spiritual beings. A wellness
center is one such place where natural cure is the main aspect of it's functioning. Therefore, this
design dissertation will be a design of a wellness center or meditation center for the well being of
people.

1.1. AIM :
To explore how architecture can provide spaces where healing can take place. To connect
humans with the environment by physical, mental, emotional, and spiritual means.to design a
built environment that architecturally connects to nature in terms of form, space, experience to
the user. To encourage landscape as an important part of healing. To connect users to nature. To
design an environment that promotes self-esteem and self-healing.
1.2 OBJECTIVE:

● Creating a universal retreat where people of all backgrounds, ages and religions can
come for nature based treatment and spiritual development.
● Creating a Universal Retreat where people of all backgrounds, ages (above 18) and
religions can come for nature based treatments.
● Hence, there is a need to provide a place where people can be treated selectively through
consultations and treatments.
● To create an environment where people can experience a sense of well being by creating
a balance between the inside and outside of the form.
● To provide a Retreat where various types of healing techniques are provided, all under
one campus so the niche group of users will have a place to connect.
● Promoting and spreading awareness of these healing techniques especially among
youngsters and students, as it covers the physical, mental and psychological levels,
resulting in building up concentration, creativity, presence of mind, grasping power; also
skeletal and muscular development, vitality and growth.
● Promoting research and documentation of nature healing practices and the types of
treatment, their effects and patient cases.
● To hopefully aid in discovering new techniques or varieties of natural healing. A
Wellness center in Igatpuri will be used to significantly boost the eco- tourism of the
region especially among those who are seeking such spiritual and health based
treatments.

1.3 ARCHITECTURAL INTERVENTION :

● It is through architecture that health spaces can be brought to the level of individuals,
inviting everyone to take the challenge of pursuing a healthier lifestyle through treatment
areas with varying care levels to treat people physically and with plenty of green spaces
to lift their mental states.
● Light and shadow play a critical role in composition, and a playful interaction of the two
elements would be able to provoke users' emotions and feelings and enable a sense of
healing.
● Choosing material that has a low impact on the health of the user. Materials have the
ability to affect sound environments, and increase and decrease comfort. Wood, sand,
coal.
● Built spaces are more connected to the outdoor spaces, which indirectly brings nature in.
Instead of concrete structures, meditation could be done in open spaces where nature
itself acts as a barrier to create a peaceful space.
● Open to sky meditation, the amphitheater could act as a multiple purpose space, for
relaxation, meditation, recreation and good gathering space for users.
● A small information centre could be built, which promotes research, documentation of
nature healing practices and types of treatment, their effects.

● The food that is needed for patients and staff can be grown in the farm land.
● Huge dining halls that accommodate more people at a time for good communication and
interaction. Also can be used as gathering spaces.
● Retaining important natural features also makes the site more sustainable. Use of earth
can also be done by using sustainable building materials.
● Maximize the views from every structure on the site. Using the existing water body as
the most important part of scenic beauty.
● Provide various types of meditation techniques under one shelter, like, dance meditation,
sound meditation, colour meditation and more.
● Colours in architecture provide visual stimuli for the user that can elicit positive and
negative emotions based on its environment. Providing the colour scheme which reduces
stress, depression, anger and provides a soothing environment.
● A clear view of the sky clears the mind and heals it. Incorporating skylights, large
windows and orientation such that it gives a beautiful view of the blue sky. Enable the
user to experience the sunrise and sunset.
● Apart from using the mechanical systems to improve air quality, the building envelope
can provide cross ventilation. As improved air quality can help the healing even faster
2. BACKGROUND STUDY :

● 2.1 PREHISTORY
Excavations at different sites suggest that medical interventions such as dentistry and
trepanation were practiced as carly as 7000 BCE in the Indian subcontinent. Organized
forms of agriculture practiced by the people of the Indus civilization, the importance they
gave to certain medicinal plants and trees and the emphasis on hygiene and water
sanitation suggest an advanced awareness of health management. Trade routes linked the
 Indus valley civilization to other parts of the subcontinent and westward to Persia,
Mesopotamia and the Arabian Sea, and northward to Central Asia. It is highly likely that
botanical and medical commodities and knowledge were among the prized items of
exchange.
● VEDIC PERIOD
The Vedic hymns of the migrant Aryan tribes are the earliest literary source of
information about healing practices in the sub-continent. These hymns provide insights
into diseases prevalent during the period and their perceived causés, Most ailments, both
physical and mental, were attributed to malevolent spirits and cures consisted of rituals,
charms, mantras, medicines and surgical intervention. The hymns in the Atharva Veda,
the last of the four Vedas, and largely composed after the Aryans were well settled in the
sub-continent, indicate that indigenous non-Aryan healing practices had influenced the
Vedic Aryan healers.

● POST-VEDIC PERIOD
In this period, we find early Buddhist and Jaina texts in Prakrit (Pali and other vernacular
languages) describing the use of medicines, surgical procedures, trepanation, purges and
emetics, practices consolidated from all levels of society. The early texts also recognized
the importance of cultivating compassion and humanistic values as being essential for
health and well-being (3). The poor, those suffering from disease and those afflicted by
sorrow should be helped. Even insects and ants should be treated with compassion, just as
one's own self. (Ashtangahrudayam Sutrasthana 2.23). Buddha himself was seen as the
"healing guru" (Bhaishajyaguru) and healing practices were part of the Buddhist monastic
tradition.

● 2.2 EMERGENCE OF AYURVEDA TRADITION

In the Indo-Gangetic and lower Himalayan regions, tribal and wandering healers, learned
physicians, ascetic and yogic traditions such as Buddhism and Jainism, and philosophical
schools such as Samkhya, Vaisheshika and Nyaya all contributed to the emergence of a
formal scientific culture of healing that became Ayurveda. The earliest works on
Ayurveda probably dealt with one specific branch of medical practice. The fundamental
concepts and practices of Ayurvedic healing continued to be elaborated and refined over
centuries. These works are compilations of medical practices composed in a systematic
manner and define principles, therapeutic methods and moral guidelines for medical
practitioners. Ashtangahrdayam (circa 6-7 century C.E.) organized the theory and
practice of Ayurveda in a coherent fashion and is considered to mark the culmination of
the classical period.

● PERSIAN AND ARAB INFLUENCES

 Trade and exchange of medicinal plants and knowledge of their uses have gone on for
centuries between the Indian subcontinent, West Asia and the Indian Ocean world. From
the end of the first millennium C.E. physicians coming from Persia and neighboring
regions brought their healing practices to the subcontinent and influenced local healers
and Ayurvedic practitioners. In turn Ayurvedic treatises were translated into Persian,
Arabic, Tibetan and Chinese.

● Unani, Rasashastra, Siddha and Sa-Rigpa Traditions

There are other formal systems of medicine such as Unani, Rasashastra, Siddha, and Sa-
Rigpa that have been practiced in the subcontinent. Unani is an Arab medical tradition
that has its origin in the Greek ionian medicine (the word Unani being an Arabic
adaptation of the word lonian). During its development in India, Unani incorporated
elements of indigenous materia medica from Ayurvedic and folk sources. It is still
practiced and popular in India and Pakistan. Rasashastra is an ancient tradition of healing
that uses medicines incorporating metals, especially Mercury and gold, purified using
complex procedures. The Siddha tradition is an ancient south Indian system that
developed especially in the Tamil speaking region and continues to be popular there.

● 2.3 TRADITIONAL INDIAN MEDICAL WRITINGS

Indian Medical Writings include not only works on Ayurveda in Sanskrit and vernacular
languages. From around the 8th century C.E. texts called Nighantus dealing exclusively
with the materia medica of Ayurveda were composed During the early days of the British
East India Company, Indian medical knowledge and "native physicians' '. were important
resources for the colonial establishment. The skills of Indian physicians to treat regional
diseases and the rich knowledge of traditional medicine put them at an advantage over the
newly arrived British doctors, struggling to deal with diseases unfamiliar to them. After
Independence, the government of India made efforts to recognize Ayurveda, Siddha and
Unani as being on par with allopathic biomedicine, In 1964 a government body for
setting norms for the manufacture and the control of the quality of traditional medicinal
preparations was formed. In 1970 the government of India passed the Indian Medical
Central Council Act to standardize Ayurvedic teaching institutions, their curriculum and
their diplomas. More recently the government created the Department of AYUSH
(Department of Ayurveda, Yoga & Naturopathy, Unani, Siddha and Homoeopathy) to
support research and development of traditional medicine.

● 2.4 WHAT IS MEDITATION?

○ As meditation is an ancient practice which is in place and practiced by many
people of various religions. The word meditation means "Dhyan" in Sanskrit.
Taking this word into concentration the further meaning is developed.
● SINCE WHEN MEDITATION IS BEEN AROUND ?
○ The practice of meditation is of prehistoric origin, and is found throughout
history, especially in religious contexts. Some of the earliest records of meditation
(dhyan), comes from the Hindu traditions of Vedantism around 1500 BCE. The
vedas discuss the meditative traditions of ancient India. Around the 6 to 5"
centuries BCE, other forms of meditation developed in Taoist China and Buddhist
India. Dhyana in early Buddhism also takes influence on Vedanta by within the 4"
century BCE.

● HISTORY:
○ Dhyanain Hinduism, Buddhism and Jainism means contemplation and
meditation, though their technical context is different. Dhyana is taken up in yoga
exercise and leads to Samadhi and self-knowledge. The various concepts of
Dhyana and its practice originated within the Vedic era, developed further within
the Buddhist, Hindu and Jain traditions, partly independently, partly influencing
one another , and have been influential within the diverse traditions of Hinduism.
It is, within the yogi realizes Self (Atman, soul), one's relationship with other
living beings, and supreme reality.

● ORIGIN:
○ Dhyana means "contemplation, reflection" and "profound, abstract meditation".
The roots of the word "Dhi", which in the earliest layer of text of the vedas refers
to "imaginative vision" and associated with goddessSaraswati with powers of
knowledge, wisdom. This term developed into the dhyana dhyanaor "meditation".

● 2.5 TYPES OF MEDITATION-

○ A) CONCENTRATION MEDITATION: Concentration meditation involves
focusing on a single point. This could entail following the breath, repeating one
word or mantra, watching a candlelight , taking note of a repetitive gong, or
counting beads on a mala. Since focusing the mind is challenging, a beginner
might meditate for less than a couple of minutes then workout to longer durations.
In this sort of meditation, you merely refocus your awareness on the chosen object
of attention whenever you notice your mind wandering. Rather than pursuing
random thoughts, you merely allow them to go. Through this process, your ability
to concentrate improves.
○ B) MINDFULNESS MEDITATION : Mindfulness meditation encourages the
practitioner to observe wandering thoughts as they drift through the mind. The
intention is not to get involved with the thoughts or to judge them, but simply to
be aware of each mental note as it arises. Through mindfulness meditation, you
 can see how your thoughts and feelings tend to move in particular patterns. Over
time, you can become more aware of the human tendency to quickly judge an
experience as good or bad, pleasant or unpleasant. With practice, an inner balance
develops. In some schools of meditation, students practice a combination of
concentration and mindfulness. Many disciplines call for stillness-to a greater or
lesser degree, depending on the teacher.
○ OTHER MEDITATION TECHNIQUES : There are various other meditation
techniques. For example, a daily meditation practice among Buddhist monks
focuses directly on the cultivation of compassion. This involves envisioning
negative events and recasting them in a positive light by transforming them
through compassion. There are also moving meditation techniques, such as tai chi,
qigong, and walking meditation.

● BENEFITS OF MEDITATION
○ If relaxation is not the goal of meditation, it is often a result. In the 1970s,
Herbert Benson, MD, a researcher at Harvard University Medical School, coined
the term "relaxation response" after conducting research on people who practiced
transcendental meditation. The relaxation response, in Benson's words, is "an
opposite, involuntary response that causes a reduction in the activity of the
sympathetic nervous system." Since then, studies on the relaxation response have
documented the following short-term benefits to the nervous system:
○ Lower blood pressure Improved blood circulation
○ Lower heart rate
○ Less perspiration Slower respiratory rate
○ Less anxiety
○ Lower blood cortisol levels
○ More feelings of well-being Less stress
○ Deeper relaxation
Contemporary researchers are now exploring whether a consistent meditation practice yields
long-term benefits, and noting positive effects on brain and immune function among meditators.
Yet it's worth repeating that the purpose of meditation is not to achieve benefits. To put it as an
Eastern philosopher may say, the goal of meditation is no goal. It's simply to be present.

● 2.6 THE CONCEPT OF SPIRITUALITY :

○ Spirituality is a concept with room for many perspectives and thus, it cannot be
defined in a few words or a particular practice. The cultivation of body, mind,
emotions and energies to a certain level of maturity leads to the blossom of
feeling, which is surreal and sublime. This state of mind of being in absolute loss
due to a balanced mind which leads to inner peace is spirituality. Spirituality is an
 experience which varies according to individuals and their control over body and
mind. Spirituality is often linked with religion and religious practices. But,
spirituality can exist with or without the presence of religion. Prayers and
religious practices are forms of spiritual practices which can lead to advancement
in peace in an individual. But some may find that their spiritual life is intricately
linked to their association with a church, temple, mosque, or synagogue. Others
may pray or find comfort in a personal relationship with God or a higher power.
Still others seek meaning through their connections to nature or art. Like our
senses of purpose, our personal definition of spirituality may change throughout
our life, adapting to our own experiences and relationships. To gain spirituality
people resort to techniques such as silence, meditation, prayers, yoga etc. Though
many fail to realize that selfless service to mankind is also a major pathway to
seek divine help.

● EMERGENCE OF SPIRITUALITY :
○ In India, spirituality is an integral part of the Indian culture and traditions and
forms the backbone of Indian society. The traditional Indian way of life has
helped in the evolution and growth of Spiritualism. Numerous cultures and
religions have thrived and flourished together for ages and resulted into the
unique Indian way of life. At different points in the history of our civilization
numerous spiritual leaders, kings and saints have delivered the message of peace,
brotherhood, and co-existence that is so very well rooted in our culture.

● The 3 eras which changed the perspective of spirituality in India,

○ When we look into the history of Indian culture we find that even in the oldest of
Vedic scriptures, the Rig Ved there is mention of individuals attaining or
experiencing the intimation of something immortal and divine within themselves.
After the Vedic's many other scriptures like Upanishads, the Bhagavad Gita etc,
also explain the spirituality, philosophy of life and much more. During the rule of
Maurya dynasty, emperors like Chandragupta Maurya and Ashoka encouraged
spiritualism and supported the construction of many institutions like Taxila that
held various scriptures and studies on spirituality. Even after the colonization of
India many scholars like Swami Vivekananda spread the meaning of spirituality,
its importance in life and how to practice it. The changing leadership or reign has
affected the way spirituality is perceived but the core nature of it remains the
same wherever we look. Practices like Yoga, Meditation and Ayurveda sometimes
coupled with religion have played an important role in the evolution and existence
of spirituality in India. Through the ages, various Ashrams and centers of
excellence came up in different parts of India. These centers have helped in
spreading the message of compassion, care and positive living. Thus, Indian
 spirituality is all about showing respect to all living beings whether they may be
animals, trees, rocks or even water and to lead a non-violent and healthy life
thereby helping us harness our inner strength to attain a stage of spirituality where
we are one with the universes.

● DEFINITION OF SPIRITUALITY :
○ Chritina Puchalski, MD,Director of the George Washington Institute for
Spirituality and Health, contents that "spirituality is the aspect of humanity that
refers to the way individuals seek and express meaning and purpose and the way
they experience their connectedness to the moment, to self, to others, to nature
and to the significant or sacred." According to Mario Beauregard and Denyse
O'Leary, researchers and authors of The spiritual brain ", spirituality means any
experience that is thought to bring the experiencer into contact with the divine (in
other words, not just any experience that feels meaningful)." Nurses Ruth
Beckman Murray and Judith Proctor Zender write that '' the spiritual dimension
tries to be in harmony with the universe, and strives for answers about the infinite
and comes into focus when the person faces emotional stress, physical illness, or
death.

● NEED OF SPIRITUALITY :
○ Spiritual health has a direct impact on our attitude, behaviors and feelings,
including feeling connected with others, being part of a community, having an
optimistic attitude, contributing to the society and caring for each other. We need
spirituality in daily life for the following reasons:
○ All people need to experience regularly the healing and empowerment of love-
from others, self, and an ultimate source.
○ Everyone needs to experience renewed times of transcendence- moments that
expand us beyond the immediate sensory spheres.
○ Everybody needs vital beliefs that give some sense of meaning and hope in the
midst of losses, tragedies, and failures. Each human being needs to discover and
develop their inner wisdom, creativity, and love of their unique transpersonal /
spiritual self.

● APPROACH TO SPIRITUAL CARE:

○ Spiritual care should ideally encompass the whole lifestyle of a person. Lifestyle
means the way in which we live and work. It includes the way we eat, dress, talk,
think and behave in public and private lives. By following these simple
techniques, spiritually can be incorporated into daily life.

● FORMS OF SPIRITUAL PRACTICES

 ○ Spirituality can be practiced in various forms according to individual preferences.
The most common forms of spiritual practices are as follows-

● MEDITATION
○ Meditation is a simple yet powerful practice.
○ In simple terms, meditation is our mind on our breathing or any single focus
thereby blocking the outer world's noise and calming our mind there by refreshing
it.
○ Practicing meditation has many benefits. It causes a great calming effect helping
our focus, increases our memory power and to focus many more.
○ meditation leads to the state of mind, which is free of thoughts which rests the
brain and helps in the better functioning of it.

● YOGA
○ Yoga provides techniques to unite the body, mind and breath, and connect to the
inner core of our being- the spiritual aspect of our lives.
○ Yoga cleanses the body and mind of accumulated stress and negative impressions.
○ With regular practice of yoga poses, that clarity dawns right away, body balance
and flexibility improves, and makes you healthy, strong and alert.
○ It also helps in creating a balance between body and mind.

● PRAYER
○ Prayer is an important tool of spiritual practice in the generic spiritual path of
Devotion. prayer includes respect, love, pleading and faith. Through a prayer a
devotee expresses his helplessness and endows the doer ship of the task to god.
Giving the doership to god means that we are acknowledge that God helping us
and getting the task done,
○ The word prayer or prarthaa (n sanskrit) is derived from two words pra and 'artha'
meaning pleading fervently. In other words it is asking God for something with
intense yearning

● CHANTING
○ Chanting is the rhythmic speaking or singing of words or sounds, often used for
the purpose of aligning internal spiritual energy with the divine, Chants may
range from a simple melody Involving a limited set of notes to highly complex
musical structures, often including a great deal of repetition of musical sub
phrases.
○ Chanting is designed to be a repetitive activity that then reduces the mind's focus
to the one action.
 ○ Being focused on one activity is one step away from being focused on no activity,
or no thought.

● 2.7 SPIRITUAL ARCHITECTURE

○ Spirituality is practiced in all the parts of the world by every religion in various
forms as it forms an integral part of a religion. In order to study the relation
between spirituality and architecture, it is necessary to study the religious places
of worship and congregation which have been evolved and designed from various
centuries in order to facilitate the practice of prayers and meditation. Hence, in
this research, the important common features of the religious places of worship
are studied in order to understand the common spiritual Architecture and its
evolution.
○ The concept of spirituality is loaded with complex and different meanings; it is
used loosely in contexts as different as religion, architecture, music, painting,
literature, philosophy and alchemy, as well as in spiritualism, astrology, esoteric
knowledge, et cetera. The quotations above refer to three different levels of
conceptualization.
○ The first level is art and architectural criticism, which is supposed to make
explicit, in a rational, analytical discourse, the 'harmonic proportions' inherent in
the work of artists and architects, which emerges in the form of a poem, a picture,
a symphony or a building.
○ The second level is the lyrical-romantic expression of that which the artist-creator
feels and projects into words whose connotations are more complex, abstract and
speculative than those the work of art can actually convey to the observer or
receiver.
○ The third level is religious discourse, which has been transformed by generations
of believers into a fountainhead, a source of spiritual experience projected on to
the 'revealed word of God'.

● Spirituality is our attempt to become aware of our spirit. 'Spiritual architecture' refers to
any building system that facilitates this awareness. It is an act of highlighting or bringing
forth the self, not by rejecting matter but by manifesting it in matter, at various levels and
in multiple forms.
● Spiritual spaces can be found in nature or they can be a constructed space. A spiritual
space found in nature is a place designated by individuals or groups as such a place. It is
a distinct space, a place whose character sets it apart from its surroundings. They are
distinct from typical or commonly found places. The designation of a place as spiritual
 comes from the human need to establish a connection with inner truth. A place that is
spiritual to one person or group of people may not be spiritual to others.
● Architecture of a space can invoke all the senses, help one concentrate one's positive
energies to calm a disturbed mind and take a peaceful stable mind beyond the physical. It
is an inevitable part of life. It attempts to reflect man's source and the reason for being in
several varied ways. Architecture is more than mere physical shelter or symbolic art
facts. They are catalysts towards our "dwelling", between our being and the world.
Architecture, together with the other arts, has, since time immemorial, been one of the
most powerful means to pursue and realize this quest and give it physical-symbolic
expression: how to create an identity and a place for our being from within the vast,
shapeless and infinite extent of time and space; how to affirm our presences and gain a
foothold, in the universe. Successful architectural expressión is one, which is able to do
both; provide an enriching experience and an unforgettable image. It becomes more
important while expressing spirituality in material to provide for an experience of, both
the form and the formless, one perceptible by the senses and other beyond senses.
Architecture, truly conceived, is nothing less than the conscious and careful
determination of our whole structured environment and leaves an impression on the
individual's mind, which can be controlled. Like a stage setting that controls the
movements of actors and defines where and under what circumstances they can meet, our
habitat channels our movements and influences our contacts. If we think of buildings at
all, it is usually when we are jolted by some outrage, such as a stalled elevator or a leaky
roof, long columned corridor, a double height space.

2.8 SACRED SPACE AND SPIRITUALITY -

● Openspaces: as sacred space -
○ Open space has two different meanings that work together to create sacred places
that are inclusive and aware of many elements that may be exclusive to any
potential user of the space. An open space is open to the public, meaning anyone
of any race, faith, culture, or belief is able to enter the space. The space is for the
whole community of different people rather than just one particular group. Or, an
open space is one that feels welcoming and non-threatening to those that spend
time in it; it feels like home for the soul. The design of the space and the
placement of features such as portals, paths, universal symbols that have meaning
across all religions, nations and ethnic groups, lend to the openness of the space
by inviting those outside of the space to enter it. The combination of a space being
open on both a physical and spiritual level is what makes up "Open Spaces,
Sacred Places."
● Attributes of spiritual space
○ Architecture is the first pioneer on the highway toward the adequate realization of
inner self. For this means it levels space for self-realization, informs his external
 environment, and builds a fit place for the aggregation of those assembled having
similar faith, as a defense against the threatening of tempest, against rain, and
savage animals.
○ Besides the variety of buildings and design approaches in the effort to create a
space where man can feel spirituality, there can be found some common design
tools that help to create the soul stirring experience.
○ The destination point is an end point within a space that inexplicably draws
visitors. It may be a resting place, such as a bench, or a beautiful natural feature,
such as a gurgling fountain or rain curtain. It is a point within the sacred space
where those who visit always end up. Sacred spaces may have more than one
destination point.

● Space and volume

○ Space, whether of the individual or the universal, possesses a unique quality of
experiencing. It is hyper sensitive, besides being super potential. Sense of
surround defines the space as separate and apart from the overall outdoor
environment. Visitors who enter the space feel as though they are entering into a
room. There are natural or man-made boundaries (or a combination of both) that
delineate the space within the greater environment. These boundaries provide a
subtle feeling of shelter, enabling people to feel safe and enjoy their time spent in
the space.
○ By generating a continuous flow of spaces, each act movement becomes an
experience. Each component of architecture becomes important and provides for
this linkage. It can be by repetition of elements, alteration in scale and proportion,
staggering, light, texture, and color and also by using perspective as a device to
accentuate the drama.
○ Architectural form is the point of contact between mass and space "Architectural
Form required to fulfill its functional requirements for that is the reason for its
being – both physical and spiritual. "Every form conveys a meaning. It is
important to understand how form can transmit a spiritual meaning. Certain
shapes and forms are conventionally associated with certain meanings.
● Light and color
○ Color is the attribute that most clearly distinguishes a form from its environment.
We respond to bright colors, for instance red, with the emotional part of our brain.
First, our muscles get tense, and then we lean towards the colour. Our respiration
and heart rate goes up and the blood pressure starts rising. The opposite reactions
occur when we see light colours such as blue. Our muscles relax, the heart and
respiration rate drops and the blood pressure lowers. It also affects the visual
weight of a form. Gradation of color exists; from pale to brilliant; from cold to
warm. Thus colour expression is also full of meaning.
 ○ Texture is an important asset of colour. It is the visual and especially tactile
quality given to a surface by shape and arrangement, and the proportions of the
parts. Texture also determines to which the surfaces of a form reflect or absorb
incident light. It gives an expression to the surface, thereby contributing to the
overall impression.

3. LITERATURE REVIEW
PURPOSE OF LITERATURE REVIEW-
The purpose of literature review is to provide an overview of ideas, theories and significant
literature. This research will be based on an in- depth study of certain philosophies, concepts and
theories that will address the architectural planning and requirements of the project. The natural
environment will be investigated in relation to qualities that affect man physically, mentally and
spiritually. The relationship between man and his environment will be analyzed.

● 3.1 Emotional Architecture- a study by Tadao Ando's genius loci design philosophy
and design syntax -
The reading suggested the design philosophies and ideologies that have been used by
Tadao Ando. His philosophies of designing:
a) five senses design mode
b) minimal design syntax mode
c) detail composition syntax with sky, light and water.

The primitive idea was to understand his Design principles and how his work gave people
peace of mind and calmness. This article also includes some of his famous works like-
The Chichu Art Museum, which was designed Keeping earth and nature in mind, similar
to the Building embedded in earth.Further, it is perfectly arranged with various types of
large-scale works corresponding with the natural environment. Artworks and buildings
are usually constructed based on the use of the fields provided by the natural ambience.
The entrance part is a channel constituted by two as-cast-finish mold walls. By entering
the room, one can experience a cool feeling. Most of the buildings of the art museum are
constructed underground, where natural lighting is used to illuminate the indoor works.

● 3.2 Sensory design can help Responsive Architecture to be more effective (By Maria
Lorena Lehman)-
Responsive architecture is design that interacts with people. It engages them with their
environment – and it impacts the way they feel, think, and behave. This is where sensory
design comes in, because it is a way of designing that places the building occupant at the
center, with careful attention to the way a space may impact them both in the short and
long term.
 You see, by paying attention to the way people experience a space, architecture can
promote better occupant lifestyle outcomes. For instance, if a responsive architecture is
helping an occupant with their goal which is to exercise more- then, sensory design
becomes an important factor. This is the case because it is with sensory design that
architecture can arrange its environmental stimuli in time along an occupant's journey.
For example, a space may serve to feed occupants through their senses to inspire and
teach exercise at just the right time and in just the right way.
A responsive architecture that just interacts with occupants without much attention to
how it impacts them is not good. Thus, it is important for sensory design to enter the
picture - where analysis and strategy can go into a design process that aims to touch
occupants intellectually, physiologically, emotionally, behaviorally, and even spiritually.
For instance, by strategizing about how your architecture will impact your occupants
behaviorally, you are delving into why certain spatial stimuli combinations work and
others don't in certain instances and for certain outcomes. Perception is of prime
importance when it comes to studying architecture in relation to the senses. Our
perception of spaces is always mediated by the senses. "Traditionally, there are 5 main
senses-the sense of sight, hearing, touch, taste, and the sense of smell. Keeping all these
things in mind when you design for a space it becomes more responsive towards the user.

● 3.3 Study of monumentality: conversation with students :Louis I Kahn

"Monumentality"-
The word in architecture which defines quality, a spiritual quality inherent in a structure
which conveys the feeling of its eternity that cannot be added to or changed. Louis I
Kahn has mentioned the importance of various aspects of architecture and design. One of
which was monumentality wherein he has explained that monumentality is enigmatic and
cannot be intentionally created.
This book has helped in understanding the effects and causes of monumental scale
building on humans. The study of monumentality has clarified many questions regarding
how a building can be called spiritual or how a temple or sacred space creates a feeling of
awe. There are various parameters that help in building a spiritual space. These
parameters have been referred to in various formats but to analyze this topic of research,
the role of "sacred geometry" has been studied in order to divert the human mind in the
direction of the sacredness of a space and not just its geometry. The building must be
designed to accommodate all the related elements of nature- rain, wind, fire, snow,
earthquake and climatic changes. Nature and architecture are similar as they belong to the
same surroundings. Buildings have to blend into landscape without any disturbance to
conserve natural resources. There are ancient monuments that continue to fascinate us
and these buildings where one breathes in, what we call, a certain "spirit".
In contrast to this, I do not always think that the building has to be monumental scale to
be sacred. There are a lot of buildings we are surrounded with which are not actually in a
monumental scale but we feel sacred, calm, and serene in those buildings. Whereas there
are also few buildings which are made with monumental scale but no one feels scared.
There is a concept of Holistic architecture, which is primarily associated with healing
people by giving the sense of sacredness through the built environment. Not necessary
this structure has to be in a monumental form. Buildings have a profound influence on
our health, physiological, and energetic state of being. Harmony and balance, light and
color, relationship to our surroundings, and green materials are all contributing elements
of the built environment that aspire to be positive rather than negative. By creating an
atmosphere around us that is supportive to both our inner and outer senses, we can
enhance rather than alienate our earthly links with nature.

Conclusion from the literature reviews- Spirituality in architecture can be generated by

the use of its elements and their effect can help the human mind attain calmness. Various
non-religious buildings also generate such emotions by adequately using the natural
elements. Minimalism and monumentality play an important role in generating a feeling
of amazement and awe. The study of sacred.geometry is not restricted to religious
structures but also is incorporated in any building which will influence the human's
physical, biological and chemical processes due to its proportions.
4.1.CASE STUDY-1:
MATRIMANDIR, AUROVILLE

4.1.1. INTENT OF STUDY: To understand the integration of landscape and design of structure
along with innovative use of materials and techniques to create dramatic spaces.

4.1.2. SITE:
● Location: It is located at the center of the city of Auroville, called peace, from where the
rest of the city radiates. It is about 10km away from the north of Pondicherry in the state
of Tamil Nadu.
● Circulation: In the area of 'PEACE', which comprises the Matrimandir, amphitheater and
the gardens, only pedestrian circulation is prevalent.
● Landscape and vegetation: There are twelve gardens surrounding the structure,
converging around it in the huge petal crown from which the Matrimandir arises. The
flowers for the 12 gardens and their symbolism are as follow:
● 1) Garden of Existence
○ Flower: Hibiscus- Psychic Power In Existence
○ Colour: Pink
○ Symbolism: Psychic influence in the emotions; the being organized around the
psychic; psychic aspiration; psychic offering.
● 2) Garden of Consciousness
○ Flower: Hibiscus- Supramental Consciousness
○ Colour: Golden yellow
○ Symbolism: Radha's consciousness; consciousness turned towards the light;
intensity of the consciousness in the full supramental light.
● 3) Garden of Bliss
○ Flower: Hibiscus: Ananda
○ Colour: Pale cream yellow
○ Symbolism: Krishna's Ananda; Ananda in the centres; Ananda in the physical
body.
● 4) Garden of Light
○ Flower: Hibiscus- Light of the purified power
○ Colour: White
○ Symbolism: Light; light without obscurity; integral opening to the light.
 ● 5) Garden of Life
○ Flower: Hibiscus-Power of the Consciousness
○ Colour: Light Red
○ Symbolism: Life energy; quiet strength in the vital; spiritual awakening of the
vital; faultless planning of work.

● 6) Garden of Power
○ Flower: Hibiscus-Aesthetic
○ Power Colour. Reddish Pink
○ Symbolism:'Power of expression; Power's aspiration to become an instrument for
the Divine's work; beauty arising from perfect consecration.
● 7) Garden of Wealth
○ Flower: Nymphaca (water lilies).
○ Colour: Mixed
○ Symbolism: Signifies wealth in different aspects.
● 8) Garden of Utility
○ Flower: Hibiscus-Usefulness of the new creation
○ Colour: Pink
○ Symbolism: Thoroughness; Skill in works; Enthusiasm
● 9) Garden of Progress
○ Flower: Hibiscus- Power to progress.
○ Colour: White
○ Symbolism: Progress.
● 10) Garden of Youth
○ Flower: Hibiscus-beauty of supramental youth.
○ Colour: Orange
○ Symbolism: Eternal youth; energy turned towards Divine; strength in vital

● 11) Garden of Harmony

○ Flower: Hibiscus- Power of harmony
○ Colour: Bright golden yellow
○ Symbolism: Collective harmony, integral harmony
● 12) Garden of Perfection
○ Flower: Plumeria (Firangipani): Psychological Perfection
○ Colour: White/ Yellow .
○ Symbolism: Simple sincerity; faith; devotion; aspiration; surrender; psychological
perfection in the course of fulfillment; psychological perfection in matter.

4.1.3. THE STRUCTURE:

4.1.3.1. Inner Chamber
The spacious Inner Chamber in the upper hemisphere of the structure is completely white, with
white marble walls and white carpeting. In the centre a pure crystal- glass globe suffuses ray 10
electronically guided sunlight which falls on it through an opening at the apex of 4 Pillars the
sphere The four pillars that support the structure of Matrimandir, and carry the Inner Chamber,
have been set at the four main directions of the compass:
Maheshwari (South Pillar)
Mahakali (North Pillar)
Mahalakshmi (East Pillar)
Mahasaraswati (West Pillar)

4.1.3.2. The Petals

The meditation rooms inside the twelve stone-clad petals' surrounding the Matrimandir carry the
names and colours of the 'petals' in the Mother's symbol.
4.1.3.3 Colours of Meditation Rooms

The above mentioned names and colours have been integrated into the sequence of the
meditation rooms which are being completed inside each of the twelve Petals surrounding the
structure in the following order:

● Sincerity - light blue

 ● Peace - deep blue
● Equality blue violet
● Generosity - pure violet
● Goodness - reddish violet
● Courage - red
● Progress - orange red
● Receptivity - orange
● Aspiration - orange yellow
● Perseverance - pale yellow
● Gratitude - pale green
● Humility - deep green

4.1.3.4. Sacred Geometry:

It was ten years after Mother first expressed her vision of the Inner Chamber that it was found by
chance that the Golden Section and the proportions of the Great Pyramid are precisely
incorporated in its cross section (fig 1). It was also discovered that Sri Aurobindo's symbol fitted
exactly into the Shala gram, the form in which Matrimandir has been built (fig.2). (A Shala gram
is an ancient symbol described in Hindu Cosmology as 'the Egg of Brahman' from where the
creation has sprung forth), In other words, there are two triangles with the same proportions as
the Great Pyramid inside thc Shala turea The energy field inside the Great Pyramid is located at
one-third of its height (the place where the King's Chamber is situated). If we project this to the
two angles inside the Shala gram, we get a band of about 10 centimeters where the energy field
will be concentrated. This band will be in the Inner Chamber, precisely where the people will sit.
fig 3,)
4.1.3.5. Construction and materials
The framework of the structure of matrimandir is made up of RCC columns and Circular slabs of
spherical form. On these columns, ring beams were cast on which the space frame could rest.

The space-frame to support the skin of Matrimandir is a grid of triangles of varying sizes which
runs the length and breadth of the sphere. It allows for a double skin, and though many possible
materials could be used to cover the triangles of the space frame. 1,200 precast concrete beams
that form the grid of the space frame. The walls of the inner chamber were cladded with Italian
marble.
The twelve stone-clad 'petals' around the Matrimandir form an intrinsic part of the Complex. The
petals are fan from the promenade around the pond beneath the Matrimandir and extend for over
forty meters, gradually descend to ground level and the inner gardens.

There are twelve pathways between the petals, four of which lead directly into Matrimandir
staircases between the pillars, and eight of which lead to the pond underneath. Each tol contains
an oval-shaped meditation room corresponding in colour and vibration to lities like sincerity,
aspiration and others. Circling the big petals there are twelve smaller, mainly grass covered
petals, which lead onto the inner gardens. Most of the petals are covered by Red Agra stone. The
columns inside the inner chamber that form an integral Part are 24 inch in diameter and
galvanized steel pipes, 8.65m in length.
The outer skin of Matrimandir is to be totally covered by decorative, golden, concave and
convex discs. Mounted onto the structure by a system of metal rods, they will have the practical
function of shading the building from the strong sunlight. The discs were produced using the
gliding method.
Golden discs cladding The details of the golden discs used in the outer covering are as follow:
 ● Disc Frame - Stainless Steel Tubes
● Disc Material - Stainless Steel Sheet
● Gold Leaf - 28gm of Gold per 1000 leaves
● Leaf Size - 85X85mm
● Total Number of Discs - 1415
● Small Convex Discs - 954
● Large Concave Discs - 461
● Average Diameter (large discs) - 2.3 meter 79
● Average Diameter (small discs) - 1.5 meter

4.1.4. CONCLUSION
● Dramatic spaces are created in the interiors with play of light. Integration of landscape
with the help of 12 gardens added focus to the structure.
● The spherical form, which is repulsive to the human eye, is cladded with metallic
concave discs to create an illusion of attraction.
● Also, the form of Matrimandir is elevated to a certain height which breaks the monotony
and adds to the focus.

4.2. CASE STUDY-2:

TRIVENI ASHRAM (The Art of Living Pune Ashram)

4.2.1. INTENT OF STUDY:

To understand the design of architectural spaces that help in spiritual practices. To study the
facilities required for the spiritual practices and the area requirements for the same.
4.2.2. SITE:
4.2.2.1. Site planning:
● Location: The Triveni ashram, also known as the Art of living pune ashram, is located in
the village of Markal near the city of Pune, Maharashtra. The ashram is about 22km away
from the Pune city and 11km away from the town of Alandi. The site of this Ashram is
situated near the amalgamation of the rivers Indrayani and Bhima which gives the ashram
its name.
● Topography: The Triveni ashram is located on the banks of Bhima River on a land of 28
acres. The site is contoured, sloping towards the river in the east.
● Access: The access to the site is through a dirt road (kacha road) which is further linked
to the Alandi-Markal road.
● Shape: The shape of the site is almost rectangular and parallel to the river.
4.2.2.2. Climate:
Due to high altitude, the climate in this region is pleasant throughout the year. The climate of this
region is moderate and the average temperature ranges between 19 33°C. Summer lasts from the
month of March till June with maximum temperature 42°C. The monsoon lasts from June to
October with moderate rainfall and temperatures ranging from 22 to 28 °C. The average rainfall
is 722mm. The average temperature during winters is 15°C which start in month of November
and ends in February.

4.2.2.3. Circulation: Within the Centre, only pedestrian circulation is prevalent. The Circulation
for service vehicles has been provided separately

. 4.2.2.4. Zoning:

4.2.2.5. Parking provisions:

The provision for parking is provided outside the campus with a temporary shed for a limited
number of cars. The parking can accommodate about 40 cars and 30 two-wheelers. During
weekends about 33 cars and 2 buses were observed, while 4 cars were observed during the
weekdays.

4.2.2.6. Landscape
The campus had sugarcane and rice fields integrated. Majorly found trees include the Neem
trees, Indian beech, Banyan trees, Plumeria, coconut trees and gulmohar trees.
4.2.2.7. Outdoor activities:
● Meditation
● Yoga
● Nature trail
 ● Satsangs

4.2.3. BUILDINGS:
4.2.3.1. Administration building
It is a single storeyed structure, comprising administration cabin, Registration desk, waiting area
and the divine shop.
● Orientation: The Administration building is oriented towards the main pathway leading
from the entrance towards the north direction.
● User details: The users of this building are generally the administrative staff and people
who come for seva and work in the administration sector. The other users are the visitors
and course participants who register themselves. The active users of this space are about
6 while the passive users are up to 10 during the weekends and up to 200 during the
courses.
● Activities: The activities performed in this building are as follow:
○ Registration
○ Administration
○ Retail
● Circulation and access: The access to the administration building is from the main
pathway towards the north that further connects various structures to each other. The
circulation within this structure is simple as there are very few spaces.
● Articulation of spaces: Simple arrangement of spaces accordingly. to the case of users
and the activities performed.
● Visual character: The administration building is made up of glass and timber and thus
blends with nature by establishing connection between the interior and exterior. The
simple yet effective detailing appeals to the human eye. The structure is covered with a
one sided sloping roof, sloping towards the front of the building.
● Daylight :The building receives ample amount of sunlight in all the spaces due to the use
of glass.
● Structural system :A simple timber structure is erected with louvres at the top and glass
in the rest of the facade. It consisted of a metal roofing sheet resting on steel members.

4.2.3.2. Residential building

This structure comprises guest rooms reserved for the visitors and course participants.
 ● Orientation :The structure is oriented towards the cast and faces the play area and
Kalpataru hall.
● User details: The are generally the users course participants and visitors who stay for
seva.
● Circulation and access:The residential building can be accessed by pathway branching
from the main pathway towards east. The circulation happens through a common corridor
linking all the guest rooms.
● Articulation of spaces :Linear arrangement of rooms with a common corridor that helps
in circulation and acts as a transitional space.
● Visual character :The structure is a simple RCC structure with basic ornamentation. The
use of traditional arches portrays the vedic philosophy followed by the organization.
● Daylight :The amount of daylight received by the rooms is not sufficient as there is one
window for each room.
● Structural system :The Residential building is a simple RCC framed structure having a
grid of 6mxSm according to the sizes of the rooms. It is a Ground+2 building and
comprises traditional arches between the columns spanning at a distance of 5m.

4.2.3.3. Meditation hall-1

The meditation hall-1 is a simple ground structure used for carrying out various activities and
courses which include meditation and other spiritual practices. The structure has a sloping roof
and is inspired from the traditional hermitages and vernacular architecture and has a capacity of
about 200 persons.
● Orientation : The meditation hall-1 is oriented towards the north and faces the
amphitheatre and Panchakarma clinic.
 ● User details: The meditation hall-1 is used by the course participants during their courses
and the students of Veda pathashala to carry out their courses, practices and chanting.
● Activities:
○ Courses of the organization (Includes yoga, meditation and prayer)
○ Satsangs

● Articulation of spaces :The scale and volume of the meditation hall is relatively more in
order to accommodate a large number of persons
● Visual character :The structure has an elevation similar to vernacular Indian hermitages
with warli paintings near windows and elevation. The sloping roof also adds to the
character and volume to the space.
● Daylight :The meditation hall-1 has sufficient openings, thus providing the required
amount of daylight to the users. When meditating, the light required is relatively less,
hence blinds are used to obtain the desired intensity and illumination.
● Structural system :The sloping roof of the structure rests on the steel purlins that diverge
from the central structural steel columns to the peripheral columns. The slope of the roof
is about 3m and is supported by purlins resting on 2 central columns and peripheral
columns.

4.2.3.4. Kalpataru hall

It is the largest meditation hall.in the ashram with a capacity of 500 members. It is monumental
due to its scale and hosts a shell roof.
● Orientation: The Kalpataru hall is oriented towards the east and can be accessed by the
pathway leading to the dining hall. It can also be approached from a pathway passing
through the residential buildings.
● User details :The meditation hall-1 is used by the course participants during their courses
and the students of Veda pathashala to carry out their courses, practices and chanting.
● Activities
○ Courses of the organization (Includes yoga, meditation and prayer)
○ Satsangs
● Articulation of spaces :The structure is located on a lower contour and the contours
surrounding the structure are converted to an organic amphitheatre which add focus to the
Kalpataru hall. It has a monumental height of approximately 12m and encompasses a
huge volume.
● Visual character:This structure appears to be monumental due to its scale. A skylight has
been incorporated within the shell roof which adds dramatic effect to the interiors The
insulated white roof is visually dominant amidst the greenery.
● Daylight :The Kalpataru hall has a skylight incorporated into the shell roof which
provides most of the ventilation and daylight to the structure as it is located on a lower
contour. Also, the walls are replaced with wooden doors having glass panels for the
penetration of daylight.
 ● Structural system :It serves as a column-less meditation hall to a structure of a height of
6m in the periphery and 9m at the center. The shell roof is placed on a rectangular room
having the dimensions 35mx25m. The shell roof is designed to incorporate skylight and
is insulated with broken ceramic tiles. The shell is made of ferrocement which is placed
on a framework of prefabricated steel girders. In the interiors, a false ceiling has been
done using a fabric.

4.2.3.5. Dining and kitchen

The Dining and kitchen is built around an open courtyard which contains a water body. It
comprises a semi open dining hall, kitchen and storage in the ground level, and two multipurpose
halls in the first floor.
● Orientation :The Dining and kitchen is oriented towards the north, facing the
Yagyashala. It is located on the southeastern part of the site which provides a view to the
dining area.
● User details :The Dining is commonly used by the course participants, visitors and the
staff.
● Activities :The following activities performed in the kitchen and dining area:
○ Cooking
○ Dining
○ Storage
○ Washing
● Circulation and access :The access to the dining hall is from the main pathway. Within
the building, the circulation of the users is directed from the serving area to the dining
and further towards the washing area.
● Articulation of spaces :The dining area is a semi open space, designed to face the view of
the river. The semi open space blends with nature and also provides the required
ventilation making the dining comfortable.
● Visual character :The Sloping roof and semi open dining blend the interiors with the
exteriors. The use of timber and beige paint provide an earthy feel.
● Daylight:The dining, working area and washing area get ample sunlight as they are semi
open. The kitchen and other storage spaces also get ample sunlight due to the presence of
windows.
● Structural system :The sloping roof is designed over the columns spanning at a distance
of 5m from each other. The metal purlins rest on the several RCC and steel columns
which are further covered by the corrugated PVC sheet.
4.2.3.6. Other Structures:

a) Veda pathashala
● This structure is located towards the north of the main pathway.
● It is connected to the main pathway through an unpaved pathway created from the fields.
● This structure comprises the residential area for the students studying in the Veda
Pathashala and a common classroom.
b) Meditation hall-2
● The meditation hall-2, located near the Veda Pathashala is used mainly by the students for
their chanting and yoga sessions.
● It is rectangular in shape having the dimensions 10mx12m.
● It has a height of 6m and is covered with metal corrugated sheet supported on steel
structural members.
c) Yagyashala
● It is located towards the north of the dining hall and can be accessed by the main
pathway.
● It is similar to a gazebo and has a rectangular form having the dimensions 8mx 10m.
● It is covered by a small shell roof made up of ferrocement having an opening for the
exhaust of smoke produced during yagya.
● The roof is further insulated with broken ceramic tiles.
 ● The roof is supported by 3 traditional ornamental columns having a height of 3m.
d) Staff accommodation
● The current accommodation for the staff members is located on a lower contour towards
the south of Kalpataru hall.
● They have a vaulted roof and are rectangular in form.
● The vaulted roofs are insulated with Staff accommodation broken ceramic tiles.
● The structure is grey in colour with a white roof and timber door frames and louvres.
● Small cantilevered seating is provided in the lobby for each room.
e) Cow shed
● The cow shed was located on the northernmost side of the site.
● The Shed had a segregated area for the cattle, grass stacking, grass cutting and grain
storing.
f) Panchakarma clinic
● A small kiosk, towards the north of the meditation hall has been designated for the
consulting room as the panchakarma doctor
● The kiosk is made up of timber and has a sloping roof made up of transparent PVC sheet
to allow light to penetrate.
● The structure also has a waiting area for 2 persons
g) Toilets
● The ashram has a common toilet building towards the east of kalpataru hall, located at a
lower contour.
● The toilets are located in a radial pattern around a central circular courtyard.
● The WCs are mounted on the ledge wall and the external wall is eliminated to provide
ventilation naturally.

4.2.4. SERVICES:
4.2.4.1. Water supply
● The water supply is made using the contours.
● The overhead water tank is located on the highest contour and the water is supplied to the
other structure using gravity.
● The residential building and the accommodation for staff had individual overhead tanks
from where the water was supplied.
● Underground water tank is located towards the southern side of the plot.
● For hot water supply, electric geysers were installed in every room.

4.2.4.2. Security:
● The campus follows the traditional method of security.
● A temporary watchman's cabin is placed outside the entrance.
● No proper surveillance was observed in the interiors. CCTVS were not being used.
● A permanent watchman's cabin and residence was not present.
4.2.4.3. Air conditioning
● In meditation halls, coolers were used for the air conditioning as Pune contains dry air.
● These coolers work on the principle of evaporative cooling.
● The conditioned air was then supplied to the interiors using metal ducts.
● In the residential areas, split air conditioners were put into use.
4.2.4.4. Drainage:
● The contours are utilized in an effective manner to carry out the drainage throughout the
site.
● The septic tank is located towards the west of toilets on a lower contour.
● The waste from the staff accommodation and the residential building flows to the septic
tank with the help of gravity.
● The waste is then processed in the septic tank.
4.2.4.5. Electricity:
● The electricity received from the main line was distributed through the transformer.
● 5 feeder pillars distributed throughout the site ensure the proper distribution of electricity
throughout the site.
● The generator was located at the southeastern part of the plot at the rear of Kitchen.
● Within the campus, various electric lamps and garden lights were located along the main
pathway.

4.2.4.6. Others
● The duct for exhaust through the kitchen was located on the rear of the kitchen towards
the south.
● The gas supply line was also observed at the rear of the kitchen.
● The service entry for the vehicles coming towards the kitchen was along the southern
side of the site.

4.2.6. CONCLUSION:
Tranquil and serene ambience is created with a proper blend of nature and design. Trees and the
natural environment have been retained. The view of the river has been utilized in an effective
manner. The construction and design techniques were utilized efficiently to provide proper
ventilation to structures.
The centre failed to have a uniform theme which is not aesthetically appealing to the visitors.
The structures are planned in a scattered manner making some public spaces inaccessible and
increasing the distance of commute.

4.3CASE STUDY-2 OSHO COMMUNE, PUNE

4.3.1. INTENT OF STUDY:
To understand the design of architectural naces that help in spiritual practices. To study the
architectural interpretation of a spiritual philosophy to create an iconic structure.

4.3.2. SITE:
4.3.2.1. Site planning:
● Location: The Osho Commune is located in the heart of Pune city in the area of Koregaon
Park.
● Topography: The topography of the site is almost flat without contours.
● Access: The access to the site is through Lane no-1 and Lane no-2 which are further
connected to the main road of the Deccan arca.
● Shape: The shape of the site is almost rectangular.

4.3.2.2. Climate:
Due to high altitude, the climate in Pune is pleasant throughout the year. The climate of this
region is moderate and the average temperature ranges between 19° to 33°C. Summer lasts from
the month of March till June with maximum temperature 42°C. The monsoon lasts from June to
October, with moderate rainfall and temperatures ranging From 22 to 28 °C. The average rainfall
is 722mm. The average temperature during winters is 15°C which starts in November and ends
in February.

4.3.2.3 Zoning:
The site is about 40 acres of land divided into three zones by tarred road.

● Zone 1: it consists of that auditorium hall, shopping galleria and guest house
● Zone 2: it consist of admiration block,multiversity, club and recreational hall
● Zone 3: it consists of workshops halls overlooking the Zen gardens
● Cafes and eating areas are distributed in zone I and zone2.
● The ashram is oriented on the north -south axis. Area of the site of the pyramid complex
is around 5.5 acre (6640sqm). An L-shape building has small rooms where people can
come and stay
● Adjoining the pyramid is a rectangle block with a 60 rooms guest house that has been
constructed.
4.3.2.4. Concept of the design:
● The brooding, back pyramidal forms conceived by Hafeez contractor were radically
different from anything he had done before, the design for the commune being a simple
cluster of four buildings, relying on form and colour for impact.
● The pyramids act both as a perceptive experience and as a symbol.
● Black embodies all those colours, harnessing cosmic energy and the pyramid is the most
Stable form. If these all black pyramids suggest rising energy and an indrawn meditative
posture, then the blue tinted glass windows and skylights symbolize enlightenment.
● Blue being the first colour one perceives after enlightenment...the halo of life.
● The entire building forms in elegant black colour and are surrounded by beautiful green
picture rising setting by waterfall, waterbodies, statues of Buddha and tropical gardens
does forming a Paradise on earth.

4.3.3. BUILDINGS:
4.3.3.1. Entrance gate:
The main gate is divided into 3 wíth visitors centre on the left, main entry in middle and
welcome centre on the right.
4.3.3.2. Welcome Center
● An elegant Welcome Center is designed to make one feel at home. Here one becomes a
member with some procedure and a HIV test.
● Translators are available for people coming from different lands. The staff provides one
with detailed information about the resort and stay in Pune, or any other additional
information that is required

4.3.3.3. Visitor's center

● Here the visitors are given information regarding commune and osho.
● There is also a short film which is shown to visitors who wish to have a look inside and
then one of sannyasins takes them inside to limited areas (Buddha hall, administration
and bookshop) for a guided silent tour.
● Then if the visitor is interested in being a member then only one is taken to the welcome
centre. At this centre there is a book store also for people wanting to buy books and soars
fifty feet high and evokes a sense of flying. It is in this vast and serene place that audios.

4.3.3.4. The Buddha hall

● The main meditation hall in osho commune is Gantanma the Buddha auditorium, an open
ale space one hundred yards long, surrounded by lush gardens. The place ceiling most of
the meditations take place.
● The type of meditations are as follows:
○ Osho Dynamic Meditation
○ Osho Kundalini Meditation
○ Osho Nataraj Meditation
○ Osho Nadabrahma Meditation
○ Osho No-Dimensions
○ Osho Vipassana Meditation

● This is the nucleus of the commune and an open air auditorium for 10,000 people and is
uniquely designed. It has no wall n roof, a huge arch spans along the shortest side of this
elliptical auditorium, in the middle steel wires are suspended across the arch and canvas
like material, Teflon has been stretched over these wires making the roof The floor space
has been covered by a mosquito net. This net, in spite of being an open auditorium, is
enclosed and gives mediators the desired protection from the surrounding and at the same
time meditators are not cut off from nature.
● The Buddha hall is not just an auditorium- it is a place of pilgrimage for all osho lovers
now and for eternity. Anyone who is open can experience him by cntering the Buddha
hall. This is the spot where the enlightened one came, sat and talked and guided
thousands to enter meditation and thousands become his devotees to start their spıritual
quest.
4.3.3.5. Club Meditation
● The swimming pool, table tennis volleyball and the gym facilities are available at no
extra cost to participants in the resort.
● Club meditation also includes a sauna and Jacuzzi, and hosts classes such aerobies, body
toning, aqua floating and. Yoga.
● One can take part in any activity where he enjoys himself and is living in the present
state of mind - meditating .

4.3.3.6. Osho auditorium

● On the new campus grounds is the Osho Auditorium, where a full program of meditations
happens daily. When so many people are relaxing into the silences of their hearts, moving
away from their minds, their past, their future, and are just remaining in the present, it
creates a certain energy sphere, a certain vibe, a tidal wave energy is generated.
● The design for the commune being a simple cluster of four buildings, relies on form and
color for impact. The pyramids act both as a perceptive experience and as a symbol (the
immediate perception of an image plus its mental associate). Black embodies all the
colors, harnesses cosmic energy and the pyramid is the most stable form.
● These all black pyramids suggest rising energy and an indrawn meditative posture and
the blue tinted glass windows and skylights symbolize enlightenment: blue being the ust
color one perceives on enlightenment- the halo of life. The windows; clear glass With
blue film, subdue and enrich the quality of natural light inside the spacious meditation
halls.
 ● The spatial experience created is one of tranquillity, however, with a dynamic undertone
like a repetitive surge of charging energy. They are essentially simple, clean spaces done
up reasonably well with flooring in agglomerated marble and the walls in plaster of Paris,
painted whited which reflects the energy.

4.3.3.7. Osho Multiversity

● The Osho Multiversity is the largest and most comprehensive centre for personal growth
and re-discover oneself in the win. Just by being oneself one can bring simplicity and
relaxation to one’s life.
● Here, one can take part in a range of events from a workshop lasting just one day, or a 3
or 5-day course, or a training lasting three months, depending on one’s preferences.
Maybe one just wants to nourish yourself with some individualized bodywork, or take the
chance to explore different aspects of yourself and learn to recognize all that is most
natural within you.
● Or perhaps one wants to learn specific massage skills, hypnosis, craniosacral bodywork,
how to lead meditation workshops, the esoteric sciences, martial arts, creative arts or Zen
sports.
● There is a very wide range of different multiversity programs to choose from. The
Multiversity is based on the simple insight that by developing a relaxed easy-going
attitude towards oneself, one opens a natural door.

4.3.3.8. Information Plaza

● An international staff is available to answer the questions and help one find his way
around the campus.
● The staff also assists if one wishes to plan a personalized program of individual sessions,
workshops, and courses.
4.3.3.9. Library
● Library has a wide range of books, audio and visual cd and cassettes, discovering a
whole new way of looking at life and beyond it.
● Books on and by Osho in different countries in different languages are also there. Some
collections of books, cd and cassettes are on sale also.
4.3.3.10. Shop
● Objects d'art, statuettes, ceramics, Zen stationery, home textiles and decorations, gifts to
inspire and meditate, to enhance the quality of life.
● Herbal cosmetics and Zen tea are all available at the shop.
● Robes and apparel for meditation and the marketplace.
4.3.3.11 Cafe
● A variety of different eating areas on campus provide delicious Western, Asian and
Indian vegetarian food.
● The rice and most of the vegetables are grown especially for the resort.
● Breads and cakes are baked in the resort's own bakery.
● Food is not only nutritious, it is tested daily to international hygiene standards in the
Commune's own microbiology laboratory, as is the drinking water.
● Meals range from gourmet dishes to simple healthy snacks

4.3.3.12. Guest Houses

● There are 60 rooms, all with double beds, wardrobes, kitchenettes, A/C, fresh air supply
and attached bathrooms. 4 of them are designed to accommodate people with physical
difficulties.
● The zen environment creates a peaceful and an elegant atmosphere which makes a
relaxing and a stress free stay. It also enhances the energy of this place and gives one an
opportunity to be with oneself and be focused.
● The windows have black aluminum framing around blue tinted glass, these architectural
forms stand out against the rough black cuddapah paving and the greenery.
● An intriguing place with an air of mystic.
● Residential spaces are designed in clean style with minimal and elegant interiors.

4.3.3.13. Osho theerth- Zen gardens

● Osho Teerth is a 12-acre park that has been created out of a publicly-owned, former
wasteland. It is not only a beautiful park but also a reflection of the simple ecological
understanding that arises in meditation. What was once a barren patch of brown carth
 with a dirty stream down the middle has been transformed So,a delightful garden now
enjöyed by thousands of visitors every month.
● Its unique layout of spaces which are both separate yet remain part of the larger whole -
create the experience of the balance in nature between aloneness and oneness , of
interdependence.By demonstrating how easy it is to reverse the degradation of nature and
re-establish a balance between a clean healthy environment and the needs of modern city
the park has become a model project.
● This is a project that simultaneously addresses issues related to water generation and use,
irrigation, health and social education, land use, reforestation and beautification. This one
small seed is already fulfilling its potential to flower into many similar community-based
projects. It can contribute immeasurably to the livability of humanity's habitat.

4.3.4. CONCLUSION
The Osho commune, in spite of being amidst urban areas, comprises tranquil surroundings. The
pyramidal form adds to the spiritual environment as it reflects the transcendence of energy which
is an integral part of Osho's philosophy. The concept and design is according to the spiritual
philosophy and creates intangible experience for the users.The spiritual philosophy has been
interpreted also using the colours of materials. Black, which embodies all the energies is used on
the exteriors along with blue, which is the first colour that one sees after attaining enlightenment.
The use of white marble in the interior provides serenity and peace.