doing mind

8/9/2019 Doing Mind.

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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 valuesall cast a dark shadow on the

future of civilization. One need only glance at the front page of a daily

newspaper to e reminded of the acute suffering and deep despair

which afflict the inhaitants of our planet. !ence this pro"ect is an

attempt of providing an architectural solution which can act as a

catalyst in process of solving the aove mentioned issues through

techni#ue called Vipassana.


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Introduction

$odern life is moving at such a rapid pace that there is no time even to

reathe. 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. !umankind has made tremendous

progress in the fields of science, industry, and political systems, etc.,

resulting in materialistic development. $an is the promoter and

consumer of these advancements, which aim at improving our standard

of living and total well%eing.

But does this really happen& 'ook 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 e)periencing an increased incidence of mental

illness, delin#uency, crime, drug addiction, alcoholism, and suicide, etc.

*very society is made up of individuals. +he individual in a modern

society is a victim of varying degrees of stresses and strains. !is or her

e)istence is full of constant conflict etween the world within and the

world outside. +he materialistic world holds humans under an hypnotic

spell. *ngaged all the time in filling their stomachs y earning and

spending money, people are slaves of their own cravings,

euphemistically called amition, aspiration, aims or ideals. +hese, alas,

are seldom fulfilled, which causes deep distress, frustration and

dissatisfaction, whether one elongs to the (!aves( or the (!ave%nots.(

uffering, then, is a common prolem of humanity. -t is a universal

disease, not the ane of any one nation, or persons of any particular

colour or creed. o the remedy must also e universal. ipassana

offers such a remedy.

+he asis of any healthy, harmonious society is always the healthy,

harmonious individual. Only if each individual has a pure, peaceful mind

can we e)pect peace and harmony in the society. ipassana is a

uni#ue techni#ue for otaining peace and harmony within an individual

at the e)periential level.

+he great sage of -ndia, /otama the Buddha, discovered%or rather

rediscovered%this techni#ue through his deep meditation. !e attained

enlightenment through this techni#ue and was lierated from all the

defilements of the mind. +hen with great compassion and love, he

distriuted it to the suffering mankind. !e did not estalish any (ism( or

(cult.( !e taught ipassana%a way to purify the mind of its negativities of

craving and aversion.


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0hat is ipassana&

-t is not a rite or ritual ased on lind faith. +here is no visualization of

any god, goddess or any other o"ect, or veralization of any mantra or

"apa. 1either is it an intellectual nor philosophical entertainment.+he

word vipassana is derived from passa 2to look, to oserve3 and vi 2in a

special way3. -t means (oserving oneself in a special way(. -t is a

techni#ue that purifies the mind, deconditioning the negativities of

anger, hatred, greed, selfishness etc. y self%oservation and

introspection. -t is insight meditation. -t is looking at things as they are

and not through coloured glasses. -t is an effort to change the deep

hait%pattern of the mind which dwells in the continuous lind reactions

of craving and aversion.

ipassana is, a process of self%purification through self%oservation and

introspection. -t is a techni#ue of non%veral, self%administered

(psychoanalysis( in that it sets into motion the process of tension%

release. One is ale, as it were, to operate on one4s own mind and

oserve it as a witness. +here is, therefore, no (gurudom( in this

techni#ue. 5ou have to tread the Path yourself. 1o one else can do it

for you.

6 commonly e)pressed dout is: Does this techni#ue with its emphasis

on e#uanimity make one inactive& 1o, it does not. 6 responsile person

in society has to e full of action. 0hat goes away is the hait of lind

reaction. 0e learn to take proper action with positive feeling.

6part from the purification of the mind, which is the primary goal of the

techni#ue, the meditator also e)periences gains at the physical and

psychological level. $any common ailments such as hypertension,

headaches, ulcers, acidity, etc., are very often psychosomatic. +hese

are automatically cured as a y%product of the cleansing process of

ipassana.

$any drug addicts and alcoholics have found a total cure as a result of

regular practice of ipassana.

$any students who practise ipassana regularly, keep reporting that

their concentration, memory and aility to grasp the material they read

has improved tremendously. One student who had given up his college

studies midway and was on tran#uillizers is now free of pills. !e went

ack to his studies and has now completed them.


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6ll these gains are only y%products of the cleansing process of

ipassana. +hey should never e the motive for the practice of

ipassana, as this is a devaluation of this e)alted techni#ue which takes

human eings to such great heights in lierating the mind of its

impurities.

ipassana, if practiced correctly and with proper understanding,

progressively makes one a etter individual. +his, in turn, enales one to

make a positive and constructive contriution to the society in which one

lives. One learns the art of constructive social living which promotes

positive social interaction.

7*1+86' -D*6OBJECTIVES OF VIPASSANA EXPRESSED TRO!" ARCITECT!RE

MAINTAIN PEACE AND

HARMONY

ACHIEVING BALANCE BETWEEN

ARTIFICIAL(MAN MADE) AND NATURAL

ENVIRONMENTTHE CATALYST NATURE OF

THE PROCESS, I.E.

IMPROVES LIFE WITHOUT

DISTURBING ROUTINE

RESPONSIBILITIES.

THE EXISTENCE OF THE INSTITUTE

WILL BE IMPROVING ENVIRONMENT

WITHOUT DISTURBING THE URBAN

FABRIC.

SUSTAINABLE STABILITY

I.E. TO ATTAIN A STABLE

STATE OF MIND

DESIGNING A SPACE THAT CAN HELP

NEIGHBORHOOD ATTAIN SOCIAL,

ENVIRONMENTAL AND ECONOMICALSUSTAINABILITY.


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Ai#: +o re"uvenate the city life y spreading the knowledge ofipasanna through architecture.

O$%ecti&e9!elp society solve prolems and conflicts arising out of racial,

ethnic, sectarian and caste pre"udices.97reate a peaceful neighorhood and 8educe crime rates.9+o create Breathing pace in 7lose y spaces at arious levels

i.e. neighor hood , sector and city level.98educe the environmental pollution uy tangile and intangile

means.

'et(odo)o*+9isit a vipassana center and involve in a ; days course.96nalyze tangile and intangile aspects of meditation spaces.97arry out a pulic survey aout the awareness < level of interest

regarding ipassana.96nalyze various stages of ipassana.


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Scope

ipassana is a techni#ue which has a very practical approach. -t not only helps one

to pass through the vicissitudes of life in a detached way, ut it also promotes social

well%eing. -t is, therefore, a science, not only of self%development ut also of social

development of a neighorhood. +his pro"ect is aims to inculcate art of living

wherey we learn to live in peace and harmony with our own selves and with

others.

the characteristic features of ipassana center are:

. -t is a universal techni#ue which can e practiced y anyone elonging to any

country, caste or creed. o -t demands arrier free environment.

=. +he center should function as a charging plug point for the city .6s -t strikes at

the roots of masses defilements in the unconscious mind and reaks the arrier

etween the conscious and unconscious layers of the mind.

>. +here is no place for imagination in this techni#ue, no veralization of any mantra

or visualization of any god or goddess, or any other o"ect. +he practice starts from

e)perience of the apparent truth of ody and mind and proceeds towards realization

of the sutle and asolute +ruth. 0hich needs more natural and green spaces

coming in.

?. -t is a highly individualistic and e)periential method of meditation. $an must walk

on the Path himself. 1o one else can make the effort for him or lierate him fromthe impurities of the mind. !ence, socializing spaces are avoided at the core areas

of comple) .

@. One reaps the enefits of this techni#ue here and now, as one progressively

ecomes a etter individual.

A. 6ccording to the pure tradition of ipassana, courses are run solely on the asis

of freely offered donations. 1o fee is charged.

1either the +eacher nor the 6ssistant +eachers receive any remuneration they

along with Dhamma servers and many others who serve the courses volunteer their

time solely motivated y gratitude for the enefits personally received from

ipassana.

+he courses are financed totally y donations from students who have completed a

prior course and have a volition to share the enefits they have received y giving

donations for the students who will come after them.

o, donations are used-

Donations given at the end of a course and other general dana are used to finance

future courses and center operations. +his includes construction activities, food,

utilities, supplies and maintenance.tudents may avail the opportunity to earn paramis y:

Offering Dhamma ervice

$editating on the Dhamma land whenever possile

Donating in Cind 2after duly checking with the 7entre $anagement3

Donating in 7ash


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76* +D-*

'-+ OE 76* +D-*

'-* 76* +D59Baha4i !ouse of 0orship

9Dhamma indhu9/loal ipassana Pagoda

'-+*86+8* 76* +D59$aliu ipassana centre


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+!* B6!6- +*$P'*

+ype : !ouse of 0orship

6rchitectural style: *)pressionist

'ocation :1ew Delhi, -ndia7ompleted:> 1ovemer FGA

!eight:>?.=Hm

Dimensions:DiameterH;m

tructural system : 7oncrete frame and

precast concrete ried roof

6rchitect : Eariorz ahatructural

eating capacity:,>;;

-1+8OD7+-O1

'O76+-O1 < 7O1+*I+

+he Bahai temple is located in

southern part of Delhi. -ts is located at

the outer ring road, considering:9 the local and foreign visitors

circulation in the city.9 7onnectivity with 6irport and railway

station9 7onnectivity with metro.

'otus +emple can e easily reached y

metro. 8iding on a 1ehru Place% Calka"i$andir metro it is visile as a white

oval structure. +han, from Calka"i

$andir it is "ust a @ minutes walking

distance. +his white marle structure

has altogether =H lotus petals arranged

in a symmetrical pattern. iew of 'otus

+emple from the air looks astounding. -t

was made to look like a lotus floating

on lue water. 1ine small poolssurround the uilding. +o make it a

perfect structure there are nine inner

petals and nine doors open in different

directions.

1*0 D*'!- (diag. 1)

Immediate context(diag. 2)


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7-87+6'+-O1 61D JO1-1/

'egend

a. !ouse of worship. 6ncillary uilding

c. hoes lockers

d. /allery

e. 6dministration

f. Pulic utilities

g. Parking

h. *ntrance

B-'+ K OP*1

View from point c h

ite area: ,;G,;;; s#.mt.

Built up area :HG=A s#.mt.

0orship uilding: >=HA s#.mt.

%ehicular circulation%isitors circulation %tilities%6dmin staff circulation

7-87'6+-O1 61D

JO1-1/6s we move on the guided

landscape space which falls

in east of temple, the lotus

gradually looms. +here are

A pause points for view and

gathering of visitor groups.

+he landscape plays the

dual role of guiding as well

as hiding ancillary uildingsin the comple)

B-'+ K OP*1


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$6-1 '**' '65O+

*7+-O1 66

+hree sets of F petals are organized to deliver multipleLle functions i.e.:

a3 /radually separate the heavy activities of the city from the serine core space

of the temple.

3 +he petals helps cut of visual connections man made surroundings.

c3 +he natural negative spaces in the lotus is utilized to ring in natural light and

air.

+861-+-O1 P67*

$ain level layout

1aturally light core worship space

evening artificial lights

evening artificial lightsDiag. a Diag.


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D!6$$6 -1D!

+ype : ipassana $editation 7enter

6rchitectural style: 'ocation :Bada

,/u"rat , -ndia6rea: ,?,A>F mt.s#.2>@6cre3

7ompleted:G 1ovemer FF

tructural system : 8.7.7. framed

structure. 6rchitect : unknown

7apacity:>;; meditators

Dhamma indhu, meaning MOcean of

DhammaN, is situated near the village

of Bada, == km west of the historic

port city of $andvi, /u"arat, -ndia.+his center consists of >@ acres of

land filled with lush greenery and

wildlife, ideally suited for deep

meditation. -t is one in over ?;

meditation centers around the world

offering ;%day residential retreats in

ipassana $editation.

-1+8OD7+-O1

7'-$6+* 61D 7O1+*I+

ea reezes < greenery in the campus make the climate pleasant. Erom 1ovemer to

$arch the average day temperature ranges etween => to =F 7 and night time

temperatures are etween ? to F 7. Occasionally it may go down up to @ 7. During

6pril to Octoer the temperature ranges etween >; to >@ 7, and on rare occasions it

may reach up to ?= 7 for short periods. 1ight temps during these H months are etween== to =A 7. 6out =;; mm rainfall takes place Quly to 6ugust. +he total campus area is

thirty five acres and is filled with aout =;;; trees, ?;; vinesKcreepers and ;;; flower

plantsKshrus, all watered y drip irrigation. /reenery < shade of trees R colors ;, ?@ and A; days3 are conducted for free of coast .9 +hese institutes works only on the willing donations that comes from the past students,

as there is a ase rule for accepting the donation which says the donator should have

attended at least one ; day course. +he donations are offered in various forms suchas volunteer to help in ne)t course, if e)perienced enough then one can help as

teacher . 6s there is no monetary transactions done etween teachers or volunteers

for their services.9 +he person who is has not attended any vipassana course cannot donate.9 *ach center is totally independent for managing their funds which comes from

donations, so e)pansions of all centers are independent of any large system.

OP*1 P67* EO8 06'C-1/ is an integral

part of this institute. +hese are open spaces


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$aliu centre

One does not search for misery, does not set afoot ound for the depths of hell, or make

haste for the dwelling of pain. +his sentiment however, efalls upon the advent of my first> days of the ;%day course. Eor ; days one must live like a monk, saying goodye to

oneNs eloved steak and potatoes, G o4clock alarm, and warm shower.

+here are only five activities one finds himself performing. -n order of time allotted:

meditating, sleeping, eating, walking, and cleaning. +his overzealous allotment of activities

provides for a rigid program, and comined with the dissociation of se)es, makes any

architect4s gears egin to turn.

+here are two main roads, which trisect the site and separate meditation spaces from the

residences < dining hall. Between these two roads lie three Dhamma !alls and the

pagoda. +he main Dhamma !all is on a)is with the pagoda, as the two smaller Dhamma!alls lie aligned, creating a central courtyard. +he numer of gentlemen to ladies was > to

, thus giving president to the males in occupying the central Dhamma !all, and leaving

Dhamma !all > to the ladies.

+he Dhamma !all itself was in the midst of >@;; s#ft. +he hall was naturally lit and

ventilated y windows at ase level, as well as clearstory. +wenty four ceiling fans ran at

full last making it the coolest space at the center, an une)pected lu)ury for the ?G men

who sat on F s#ft of eaten and mashed, rock hard pillows. +he teacher sat aloft on a

lanketed chair facing the students, as his assistants sat on the right facing him. +his

configuration was held upwards of ; hours a day.

+he pagoda, to which its true meaning must mean oven, is a circular collection of privatemeditation cells. +here are three circumamulation corridors, doule loaded, and elevated

in height in regards to pro)imity to the center. +he center itself is left open, oservant and

o"ective like the mind of the enlightened. *very meditation is to face this center when

meditating.

site plan


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$en4s residences

+he pagoda and Dhamma !alls

+he dining hall

6 monk4s #uarters0alking path and Dhamma hall

- asked my teacher aout the layout of the

comple), to which he stated that every

meditation center conforms to the same

layout and has een so for the history of the

center. 6lso, it must e located outside the

city as to avoid such auditory nuisances, ut

no more such that it ecomes inaccessile.

6nd of course, it is to e surrounded ynature, full of flora, trimmed lawns, and

shady trees, and contain walking paths for

e)ercise.

6nd alas, we reach my criti#ue. Eirstly, -

must address the lack of ade#uate walking

paths. +here e)ists only a footall field4s

length of eaten gravel in which one is to

walk from a vine%swallowed fence, to a small

sign indicating the oundary for our mortal

selves. +here is no meandering, no #uiet

garden nooks, not even a ench to occupy

while one ponders his sanity. econdly,

program ad"acencies were such that women

were ound into their corner of the site, and

left e)posed to the prodding eyes of hungry

men while pacing their ;; yards. 'astly, the

dining hall lacked the use of natural day

lighting and cross ventilation to which the

other structures were accustomed. Perhapsdismemering its rooms would allow for

flanking windows.

+he centre itself is shackled from design to

philosophy. -t survives solely on donation of

students, and as slow as students come, is

as slow as the center is uilt. +here are no

funds for e)travagant feats and costly

materials here. Perhaps a ipassana

meditation center in $aliu could collectsufficient monies for a Coolhaas

programmatic reinvention.


16/19

/'OB6' -P6616 7*1+8*

+ype : /loal centre for ipassana

6rchitectural style : Burmese

'ocation : /orai, $umai, -ndia.7ompleted : =;;GOpening : G

Eeruary =;;F.

6rchitect : 6r. Prvez

Dumasia,$umai.

7apacity: G;;; meditatores

-nner area of pagoda:A;;; s#.mt.

-+8OD7+-O1

+he center of the /loal ipassana Pagoda contains the world4s largest stone dome uiltwithout any supporting pillars. +he height of the dome is appro)imately =F metres, while

the height of the uilding is FA.= meters, which is twice the size of the previously largest

hollow stone monument in the world, the /ol /umazDome in Bi"apur, -ndia. *)ternal

diameter of the largest section of the dome is FH.?Am and the shorter sections is F?.G=m.

-nternal diameter of the dome is G@.@m. L>T+he inside of the pagoda is hollow and serves

as a very large meditation hall with an area covering more than A;;; m=2A@,;;; ft=3. +he

massive inner dome seats over G;;; people enaling them to practice the non%sectarian

ipassana meditation as taught y $r .1. /oenkaand now eing practiced in over ;;

countries. 6n inaugural one%day meditation course was held at the pagoda on =

Decemer =;;G, with $r .1. /oenka in attendance as the teacher.+he aim of the pagoda comple) is, among others, to e)press gratitude to

/autama Buddhafor dispensing what followers elieve is a universal teaching for the

eradication of suffering, to educate the pulic aout the life and teaching of the Buddha,

and to provide a place for the practice of meditation. ;%day vipassana meditation courses

are held free of charge at the meditation centre that is part of the /loal ipassana

Pagoda comple).
http://en.wikipedia.org/wiki/Gol_Gumbazhttp://en.wikipedia.org/wiki/Gol_Gumbazhttp://en.wikipedia.org/wiki/Bijapur,_Karnatakahttp://en.wikipedia.org/wiki/Global_Vipassana_Pagodahttp://en.wikipedia.org/wiki/S.N._Goenkahttp://en.wikipedia.org/wiki/S.N._Goenkahttp://en.wikipedia.org/wiki/Gautama_Buddhahttp://en.wikipedia.org/wiki/Gautama_Buddhahttp://en.wikipedia.org/wiki/S.N._Goenkahttp://en.wikipedia.org/wiki/S.N._Goenkahttp://en.wikipedia.org/wiki/Global_Vipassana_Pagodahttp://en.wikipedia.org/wiki/Bijapur,_Karnatakahttp://en.wikipedia.org/wiki/Gol_Gumbazhttp://en.wikipedia.org/wiki/Gol_Gumbazhttp://en.wikipedia.org/wiki/Gol_Gumbaz


17/19

7-87'6+-O1 61D JO1-1/

'ain Do#e Pa*oda ,it( Visitors "a))er+-Eree information pamphlets on pagoda are distriuted here.

Nort( Pa*oda-enue for =; $inute 6napana courses.

"ate No. / -is one of the largest sliding doors carved in teak wood from $yanmar.

D(a##a Pattana0 "uru%i S(ri S N "oen1a Jis Residence 2 Sout( Pa*oda3 ; Day 7ourse 7entre can e

seen from outside. +he Principal +eachersN 8esidence has eautiful Burmese designs. outh pagoda also hasmeditation cells for the course participants.

4a)) 'ountin*s-have detailed e)planations on ipassana and related topics such as Pagoda, 6ddictions,

ociety, *)ecutives and cience etc.

Video "a))er+-2Eree *ntry to watch short H min videos of what is Pagoda and ipassana < how it will enefit

you3 Bilingual U!indi < *nglish.

P(oto "a))er+ 3 Pictures to mark milestones of Pagoda 7onstruction

Boo1s 2 Sou&enir Center 3 Eor a good collection of 7Ds, 7Ds, photographs, Books, idols, +%hirts, paintings

and other souvenirs

Paintin* "a))er+ 3 Paintings depicting stories of people who enefitted from ipassana practice in BuddhaNs

time. 6udio +ours. tory ooks of the same paintings with pictures availale.

'+an#ar "ate 3 /ate with Burmese designs to e)press gratitude to Burma < ayagyi Ba ChinBudd(a Statue 3 to honor Buddha as a great spiritual scientist who taught ipassana < nature ased teachings

for the enefit of humanity.

Be)) To,er 3 +he ell to e stroked at the e)it to spread the loving compassion for all. +here is a Burmese elief

indicative of an early return to Pagoda to e)perience the true enefits of ipassana $editation.

"on* To,er5 Burmese designs with devas to announce the spread of dharma for the enefit of all.

Food Court 3 Eor refreshment needs of the visitors and Burmese $urals for 7ulture < 6rt enthusiasts to learn

aout Burmese customs.

-+* '65O+

Panorama from visitors deck

$editators zone

isitors zone

1

Buddha tatue

7olumn free meditation pagoda

Bell +ower


18/19

/'OB6' -P6616 7*1+8*

Planning for the construction of the /loal ipassana Pagoda egan in FFH, while actual

uilding work started in =;;;. +he pagoda consists of three su%domes. +he first and largest

dome was completed when one relics of /autama Buddha were enshrined in the central

locking stone of the dome on Octoer =F, =;;A, making it the world4s largest hollow stone

masonry structure containing relics of the Buddha. +he relics were originally found inBhattiprolu, /untur district, 6ndhra Pradesh, outh -ndia. +hey have een donated y the

$ahaodhi ociety of -ndia and the Prime $inister of ri 'anka to e kept at the /loal

ipassana Pagoda. +he second and third domes, along with an au)iliary dome ad"oining the

second dome, sit atop the first dome. 7onstruction of the third dome was structurally

completed on 1ovemer =, =;;G.


19/19

6ist of References

Books references:

Dharma its true nature.

*ffects of ipassana on #uality of life.

ipassana art of livin =;>.

0e references:

http:KKwww.giri.dhamma.orgK

http:KKwww.dhamma.orgK

http:KKwww.vridhamma.orgK

http:KKwww.sthaniyakho"a.comK
http://www.giri.dhamma.org/http://www.giri.dhamma.org/

doing mind

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