A Retreat Centre for Whole Health

By

David Edward Bruneau

A Master's Degree Project submitted to the Faculty of Environmental design in partial fulfillment of the requirements for the degree of Masters of

Architecture.

The University of Calgary Calgary, Alberta

June 1998

© David Edward (Ted) Bruneau 1998 Reproduction in whole or in any part requires permission of the author

The author of this thesis has granted the University of Calgary a non-exclusive license to reproduce and distribute copies of this thesis to users of the University of Calgary Archives. Copyright remains with the author. Theses and dissertations available in the University of Calgary Institutional Repository are solely for the purpose of private study and research. They may not be copied or reproduced, except as permitted by copyright laws, without written authority of the copyright owner. Any commercial use or publication is strictly prohibited. The original Partial Copyright License attesting to these terms and signed by the author of this thesis may be found in the original print version of the thesis, held by the University of Calgary Archives. The thesis approval page signed by the examining committee may also be found in the original print version of the thesis held in the University of Calgary Archives. Please contact the University of Calgary Archives for further information, E-mail: uarc@ucalgary.caTelephone: (403) 220-7271 Website: http://www.ucalgary.ca/archives/

Acknowledgements

I wish to extend my appreciation to the members of my committee, Tang Lee, Nancy Dudley and Terri Hillestad for their guidance and insight in the development of my thesis.

I would like to give my deepest thanks to my family, for their enthusiasm, caring and support throughout my time on this project.

Finally, my love and gratitude to my wife Janine for her endless patience and support during this time.

A fytreat Centre for WfwCe !tf&alth

Abstract

A Retreat Centre for Whole Health

The proposed Retreat for Whole Health is a centre for healing, the

preservation of health and the prevention of disease. It is a centre that aids

the client in the optimization of health through education and self-awareness

of the body, mind and soul, including treatment when indicated. A pro­

active approach to health and wellness will be advocated. The Centre will

serve as a retreat, where healers in the disciplines of acupuncture, herbology,

massage therapy, reflexology, nutritional advisory, naturopathy,

homoeopathy, chiropractic, yoga, Tai Chi, counseling, art therapies and

family medicine will counsel and heal on general to specific health concerns

and prevention, offering a well-rounded and comprehensive set of holistic

therapies. Other disciplines will be practiced and offered depending on

availability of practitioners and public demand. This rural retreat will be

located in an environment away from the congestion of the city, far from its

noise, air pollution and other stresses. The Health Centre can function as a

rejuvenation centre (rebuilding health through available therapies), a clinic

and a retreat facility, as well as serving as an educational, information and

referral service. Two integral components of the Centre are education and

body/mind cleansing and revitalization, integrating the holistic approach.

Incorporating lecture, meeting spaces and treatment rooms as well as a

resource centre, retail outlet for literature, supplements and health products,

IV

A fytreat Centre for Wfiok tfeaCtfi

and a nutrition centre, is imperative to a balanced and comprehensive

facility. In addition to these services, hydrotherapy, swimming and

gardening will be offered to reinforce direct client involvement; healthcare

becomes interconnected with everyday living.

The Centre would be accessible to all people. For example, the have-nots in

our society could utilize the facility through a volunteer program, where a

shuttle service to and from the city would be provided. By contributing in

the Centre, self-worth would be reinforced while the volunteers could learn

about their own health, thus improving society as a whole.

The Centre will demonstrate that architectural design and the architectural

experience are part of the force that can maintain and promote health. Our

surroundings, which include quality of light, colour, form, texture, symbols,

sounds, thermal quality and air quality are central to the state of our well-

being and therefore can be manipulated to transform an experience from a

negative sickly one, to a positive healthy one. It is my intention to create an

environment that instils healthy feelings and attitudes and provides a clean

environment to facilitate healing, while serving the practical function of a

health centre; form and function become mutually dependent, forming a

symbiotic relationship.

V

Keywords: holistic medicine, complementary therapy, integrative therapy, family therapy, health, preventive medicine, acupuncture, aromatherapy, nutrition, herbology, reflexology, chiropractic, homoeopathy, naturopathy, massage therapy, yoga, Tai Chi, visualisation, hydrotherapy, diet, whole medicine, inclusiveness, containment

Note: See Appendix for Glossary

Table of Contents ABSTRACT iv PROLOGUE 1 1.0 THEORETICAL FRAMEWORK 3

1.1 Health Care 3 1.2 Orthodox and Holistic Medicine United 6 1.3 The Holistic Approach 7

1.3.1 What is Health? 7 1.4 Prevention 11 1.5 Health Through Design 13 1.6 The Healing Effects of Architecture 14 1.7 Architecture as Environment 15 1.8 Healing Architecture 19 1.9 Harmony/Balance 21 1.10 Research Methods 23

2.0 DESIGN 24 2.1 Brief 24

2.1.1 Design Intent 25 2.1.2 Sense of Journey 26 2.1.3 Inclusiveness 27 2.1.4 Space and Form 28 2.1.5 Macro Site 29 2.1.6 Micro Site 31 Key Map of Views 32A

2.2 Resolution 33 2.2.1 Massing 33 2.2.2 The Hub 34

2.2.2.1 Entry 34 2.2.2.2 The Hub Proper 34

2.2.3 Sleeping Quarters 37 2.2.4 Meditation Tower 38 2.2.5 Spa 39 Building Documentation 40A

3.0 CONCLUSION 41 Appendix 42 Glossary 53 Bibliography 57

A (J(etreat Centre for Whole. Jkatth

List of Figures

Cover page [From Bradford (1996, p. 346).] Asian couple [From Dougans (1996, p. 35).] 1 X-Ray [From Bradford (1996, p. 46).] 3 Acupuncture needles [From Dougans (1996, p. 23).] 7 Fig. 1 Human figure with Aura [From Brennan (1988, p. 44).] 9 Fig. 2 12 main meridians[From Bradford (1996, p. 15).] 11 Fig. 3 Hospital [From Muzzell (1997, p. 12).] 14 Fireplace [From Kornfield (1993, p. 36).] 15 Fig. 4 Mass housing project [From Day (1990, p. 90).] 16 Fig. 5 Stifling architecture [From Day(1990, p. 11).] 17 Fig. 6 Main grandstands on the Zeppelin Field in Nuremberg

[From Helmer, Stephen D.; Hitler's Berlin; UMI Research Press, Michigan (1985, fig. 135).] 17

Fig. 7 Figure ground drawing [Author] 18 Fisherman [From Muzzell (1997, p.10).] 19 Twins [From Bradford (1996, p. 76).] 21 Fig. 8 The human face only implies symmetry [Author] 22 Fig. 9 Tension of coexisting shapes [Author] 22 Fig. 10 Entwined snakes [From Dougans (1996, p. 75).] 24 Passage [From Day (1990, p. 24).] 26 Campfire [From Haas (1981, p. 78).] 27 Fig. 11 Contextual map of site [Author] 29 Fig. 12 The Yin Yang [Author] 30 Fig. 13 Aerial photograph of site [From MapTown] 31 Fig. 14 Northwest view of site [Photo by author] 32 Fig. 15 Parti sketch of Retreat [Author] 33 Baby sleeping [From Dougans (1996, p. 45).] 37 Fig. 16 Meditation [From Bradford (1996, p. 112).] 38 Bathers [From Hirsch (1988, p. 26).] 39 Star [From Dougans (1996, p. 38).] 41 Fig. 17 Framing system [From Allen (1990, p. 117).] 44 Fig. 18 Mechanical zoning strategy [Author] 47

A Retreat Centre for Whole Health

David Edward Bruneau

A f$etreat Centre for "Whole, tHeattfi

Prologue

This Master's Degree project explores the role of the Health Centre as

a medium for preventive medicine within today's Western society.

Through the design of the Centre, the project will examine important

issues relating to health and its relation to designing meaningful and

appropriate architecture.

Fundamental to this inquiry will be the effects of preventive medicine

and the spiritual, emotional, and physical environment that can allow

healing to occur, and in turn unearth some of our society's attitude

toward architecture. Architecture has a critical impact on human

perception and well-being, and therefore it is partly through architecture

that healing can occur.

The project involved researching forms of health and healing practices,

especially preventive health, and illustrating the importance of a

collaboration of family medicine and complementary therapies. This

will reveal the purpose of the acceptance of integrative therapies in our

rapidly evolving society, and how architecture can be a medium toward

health and wellness.

The research will also help to provide a conceptual basis to develop and

l

A Retreat Centre, for Whole tfzdth

inform my design. Architecture is a creative endeavour, and the practice of healing and sustaining good health is and must also be a creative endeavour. Ritual, ceremony and procedure are intrinsic in both architecture and healing, and it is important that both are constantly re-evaluated and reinterpreted in order to achieve and maintain a natural, progressive flow toward a healthy society.

2

A fRetreat Centre for TA/fwCe OJeaCth

1.0 Theoretical Framework

Trust in the Power of Nature -Anonymous-

1.1 Health Care

The Western medical tradition has become a much-debated topic of the

late 20th century. Its powerful ability to cure physical ailments through

surgery and drugs is undisputed, but it comes with some side effects.

Western medicine often addresses symptom suppression, and is under

some public scrutiny because of its lack of attention toward the

interconnectedness of the body to itself, the mind-body connection, and

illness prevention as a critical component in health care. Modern health

care must appreciate and consider health education, prevention,

nutrition, exercise, lifestyle, patient individuality and uniqueness, and

environmental pollutants, as well as focus on alleviating unwanted

symptoms. Orthodox medicine and holistic medicine must work

together to combat the plethora of illnesses in today's society. Holistic

medicine, more accurately termed integrative therapies, addresses

fundamental human conditions through practices of mind, body, and

spiritual harmony andrevitalization- essentially heightening self-

awareness. We should not merely "fix what's broken"; instead we must

focus on awareness of stress and lifestyle factors, and take a personal

3

responsibility for health.

Orthodox medicine and integrative therapies have similar objectives, to

improve health and thereby the quality of life. Orthodox medicine is

concerned with disease care, where integrative therapy is concerned

with whole health, good and bad. Both forms of therapy have their

place in health care and must be recognized in order to obtain

maximum benefit for the public. Antiquity tells us that medicine is a

blend of science, magic, myth and superstition. Today, Canadian

society has lost many of its spiritual and religious beliefs.1 Our self-

definition is based on the physics of the last few hundred years that

sees us as merely biological entities.2 Isaac Newton, the famed

physicist, held this belief in the late 17th and early 18th century. It

was Newtonian physics that described the universe in a mechanical

way to explain the movement of planets; mathematical and

experimental proof was needed to explain a set of phenomena.

Because of this, the universe was then thought to be a mechanical

machine with a very clear set of rules that govern its function. This

idea was extended to describe the body mechanically and chemically,

and as a result, modern medicine approaches the body as such, using

chemicals to suppress symptoms. Although this technological fix

proves successful in treating some diseases, fundamental ideas like

prevention, exercise, nutrition, lifestyle, the uniqueness of the patient

and environmental pollutants have been somewhat ignored.3 The

A 9{etreat Centre for "Whok MeaCtfi

human element of healing has been swept under the carpet.

The advances and successes of Western medical techniques are astounding. The development of penicillin and surgery has cured thousands of people, but there is always room for improvement- With all its success at eradicating disease, modem medicine is incomplete and can be dangerous. For example, modem drugs can produce iatrogenic disease, that is, new ailments that are caused by the very drug that is used to help one4 There is disillusionment with modem medicine that is resulting in a demand for safer and more natural and effective forms of therapy. We should always strive to find new ways to describe and understand all phenomena.

5

X <Rgtreat Cmtrefor WhoCe 'H&altk

1.2 Orthodox and Holistic Medicine United

The rising popularity of integrative therapy suggests that our modern

Canadian society is sick and wants to be well. We live with ailments

that are unnecessary without knowing how to alleviate them. Healing an

entire society starts with the individual, and healing the individual starts

not with "fixing what's broken", but with understanding the root of the

problem and addressing it through self-awareness, education and

preventive measures. Modern drugs, for example, deal with symptoms

and not the underlying cause of the disease.5 Also, Western medicine

considers us healthy if we are not measurably ill. If, for example, an

individual is low on energy or sweats in excess, symptoms that have no

clear cause, orthodox medicine has trouble dealing with them. There is

a tendency to hand the responsibility to the doctor, who is usually not

be trained at addressing these problems. With integrative therapy,

emphasis is on taking responsibility for one's own health.6 We cannot

only treat the symptoms, as it is the whole person who needs treatment.

The interrelationship of the multiple aspects of human life should not

be ignored by medical science.

6

A fytnat Centre far 'Whole 0{&aitk

1.3 The Holistic Approach

1.3.1 What is Health?

Dr. Randolph Stone wrote, "Health is not merely of the body. It is the natural expression of the body, mind and soul when they are in rhythm with the One Life. True health is the harmony of life within us, consisting of peace of mind, happiness and well-being. It is not merely physical fitness, but is rather the result of the soul finding free expression through the mind and body of that individual. Such a person radiates peace and happiness and everyone in his presence automatically feels happy and contented. "7

Wellness is not a static state. A dynamic equilibrium must be achieved to be

healthy. All components of the individual must be integrated and

maintained. Healing must be concerned with, and respond to, the

interrelationship of the mind, body and spirit. The whole must be

considered and embody personal, social, environmental, and spiritual

aspects of life. One must look beyond the body to see how our

relationships, social environment, employment, economic status, education

and socialization connect to a bigger picture and whether these are uplifting

us or depleting us. The macro level of economic productivity, commerce,

governance, community and where we call home also affects our health.

These things can seem out of reach because we feel we have no affect on

the many, the distant or the large. To achieve health, it is important that we

have some control and involvement in community and government.

7

One's state of health is in a flux, and as such, must respond to changes,

whether they are physical, mental, emotional, spiritual or environmental.

The most fundamental influences on our health are extremes in climate, our

diet, our relationships, the balance of work and rest and our sense of

meaning and purpose. Health results not only from an organism becoming

suited to the surrounding condition, it is also involves people adapting and

responding creatively to a situation. Self-awareness and self-consciousness

become paramount. When illness affects an individual, it then affects all

those s/he comes in contact with. A ripple effect occurs, illustrating the

need for an increased respect and compassion for all living things. People

cannot enjoy their pleasures if they are consumed with fear, hate, worry,

anxiety, etc. Attitude, then, is an important factor in realizing health.

If the world was consistent and did not change, coping with any situation

would be simple. But the world does change. Change means one needs to

adapt to non-equilibrium conditions. Letting change occur will lessen any

negative effects it may bring. The reflex, for example, is evidence of

nature's proactive involvement in dealing with change. Nature is active

without training, but too much change too quickly can result in excess

pressure on the individual's physical and mental adaptive mechanisms.

Viewing change as a constant, that is, accepting change, will reduce stress

and therefore aid in the process of healing.

Healing is a state of mind, or perception, as much as an activity. Therefore

A Retreat Centre for (Whote tH&aCth

Fig. 1 Human figure with Aura. The whole person is comprised of more than just the physical.

the healing process can begin with a conversation and the awareness of the

here and now. Equal time should be spent pondering the immediate as well

as the past and future. Recognizing the present can lead to a new realization

of life's purposes.

The individual and his or her environment form a symbiotic relationship that

plays a determinant role in health. The term holistic implies an attitude,

which is concerned with the whole person within the total environment.

"Man experiences him/herself, thoughts and feelings, as separate from the

universe, something we are apart of In doing so, we restrict ourselves to

our personal desires and affections. We must widen the circle of

understanding and compassion to embrace all living creatures and the

whole of nature in its beauty. "8

Humankind is complex, intense and a so far unexplained interplay between

the body, the mind and the spirit. The system is only as strong as its

weakest part. The whole must rely on the strength of the parts, and the

parts rely on the strength of the whole. A component is not well unless the

whole is well. Therefore the whole is contained within each part, suggesting

a holographic model.

The holographic view of the universe can be used to understand the holistic

approach. "The hologram concept states that every piece is an exact

representation of the whole and can be used to construct the entire

9

A Estreat Cmtrefor 'Whote (Heaitk

hologram. "9 When the smallest part sends an impulse, the whole will

realize it and visa versa, as a kind of collective consciousness. Therefore the

physical state reflects the emotional mind. "The main objective of holistic

healing is to help correct the life condition that predisposes a person to

disease. ",0 Chinese medicine is based on the belief that there is a physical

and energetic relationship between our bodies' internal and external organs,

senses and functions, and in Chinese medicine, it is considered that the

relationship between life (us) and nature are in exact correspondence. We

are reflections of nature and part of nature. Being separate from nature is

detrimental to health. Chinese medicine has a spiritual goal based on

harmony and balance."

Physical, mental or spiritual imbalances seldom occur in isolation, they are

interwoven. The most expressive aspect of balance in nature is the seasons,

making their influence on health undeniable. To maintain physical and

mental health, one must cultivate the mind by balancing and regulating the

spirit, consciousness, thoughts and emotions. One must stay in touch with

one's self by facilitating a natural approach to achieve balance. Nutrition is

important as an aspect of whole health. Also, avoiding overstrain by finding

appropriate rhythms that correspond to nature, maintaining regular lifestyle

patterns like working at daylight and resting at dark, and keeping regular and

adequate sleep habits are crucial to the upkeep of optimum health. Factors

that affect health are nutrition, sleep habits, excercise, air quality,

environment, personal attitude and relationships with others.

10

A ^treat Centre for <Whok 'Hidtk

Fig.2 Diagram showing the 12 main meridians situated thoughout

the body.

1.4 Prevention

Buddha wisdom

"One must accept that there is misery in life.

Misery has a cause.

There is a way of eliminating the cause.

There is a state that is free from all miseries; but as long as the

human mind is going through misery, it can never realize truth. "

It is the individual who creates these miseries that Buddha speaks of,

therefore it is the individual who must learn how to prevent them. Healing

is an active process and not a passive one. It begins in one's attitude. The

individual must participate in the healing process and healthcare, therapy

and research. One must develop the ability to examine him/herself, and it is

not until then that s/he will learn to be aware of his/her own capacity. The

road to health starts with having realistic expectations of one's self. In order

to do so, one must know self. The power of the individual is his/her ability

to achieve a goal.

The holistic approach is educational, where prevention is key to the

maintenance of health, empowering the individual to understand and

improve his/her physical and mental states. Instructing the healthy is as

critical as treating the ill. Living, as a process, must be understood in order

to diminish disease, and what is beneficial to the patient's health must be

11

A %$treat Centre, for "Whole, 'Xtalth

considered. It is through education and disease prevention that health

begins.

Health is a birthright that is within everybody's reach, but staying healthy requires knowledge, wisdom and work. Attaining a state of good health means taking personal responsibility. This is self-care. By choosing prevention, the appropriate information and the choice to do something with it are all that is needed. Self-care is health related decision-making. We must understand the cues that indicate there is imbalance in our bodies and embrace a wellness model, not an illness one. There is a power within us, and it is a matter of cultivating desire, determination and will.

12

A %$treat Centre for Wfwk 'Hiaith

1.5 Health Through Design

The healing process can begin anytime with a positive outlook and strong

self-esteem. Healthy people contribute to society, their community, their

families and themselves. They find nourishment in food, air and sunlight, as

well as interaction with others. Problems are not problems, but challenges

that can be overcome. If one cannot respond to opportunity with flexibility

and inner resources, s/he is unhealthy.12 The ability to adapt to new

environments and situations is necessary to decrease the burden of disease.

This adaptation is accomplished by understanding our nature and how we

are interwoven with it. If we do not realize our interrelationship to the

environment, then high self-esteem, self-expressiveness, self-awareness and

a feeling of belonging is unattainable.13 To resist disease, coping skills are

crucial. For any system to function effectively, there must be balance. Self-

assertiveness requires cooperation. Determination requires flexibility.

Learning, that is, mind, body and spiritual advancement, through

cooperation and flexibility, requires the will to do so. Awareness of our

environment and our abilities to cope within that environment are

fundamental with respect to the to the realm of personal health. The

following sections outline aspects of architecture and environments as

health-giving entities.

13

.# Retreat Centre for Wlw(e tfeahfi

1.6 The Healing Effects of Architecture

Architecture is not a passive aspect of our lives. To understand architecture

completely, one must understand the context of the building and the culture

from which it was made.14 Like a culture, architecture is never complete; it

is in a perpetual motion and is a dynamic force in flux shaped by our

perception, attitude, mood and feelings. After recently visiting a hospital to

get stitches, I realized that the architecture made no attempt to aid in the

healing process. The building was designed for function only, where the

priority was focused mostly on hospital staff and not patients. I had no

control over my environment or my treatment. Hospitals are largely

institutional, that is, they are devoid of any personal qualities. (Fig. 3)

Hospitals, in general, facilitate institutional empowerment and not

personalized patient care.15 Architecture can be dangerous. Because we

accept our surroundings, not taking them into full consciousness,

architecture can influence our actions.15 A healing environment is a place

where people feel comfortable, relaxed and cared for. This section

addresses the potential of the built environment to facilitate healing.

Fig.3 Chelsea & Westminster Hospital. Building lacks 'personal qualities'.

14

A Retreat Centre for "Whole "Health

1.7 Architecture as Environment

The process of healing is enabling, not manipulating. Symptoms express the

body's condition and illnesses express the mind's state. To heal is to bring

to the patient something that is 'outer' so s/he can make an inner step.

Milieu is understood through experience, perception, mood and personality.

It is environment that creates and enhances these attributes. By becoming

aware of our self, our micro-environment and our macro environment, we

begin a process of empowerment. The basis of our experience of a place is

our level of awareness of that place. It is through awareness of our

surroundings that we understand, evaluate and observe ourselves. A healing

and health centre is a place that must reinforce who we are.

The healing process must take place from within ourselves, but can be

triggered from outside of us. Environment can be the trigger that initiates

and supports the healing process. But to be "health giving", stimuli must

meet our needs. It is the common characteristics of well-being that

architecture must recognize, not the specific. The hearth or heart of the

home exemplifies some of these characteristics and is a place that radiates

warmth. Smell, sight and sound are focused on the natural phenomenon of

fire, giving spirit to the home. It is architecture that can support and contain

qualities appropriate to different modes of existence, reinforcing a sense of

place. By understanding that home is a place to relax and recharge, we can

gain insight into healing architecture. Home is the environment that we

15

A Retreat Centre for "Whole tfealth

Fig. 4 Mass housing project

have the most control over, and is therefore where we feel most like

ourselves, where our true nature surfaces. We accept our own individuality

at home.

When disease develops, it is a clue that internal and external adjustments

need to be made specific to the individual. Mass suburban housing projects,

built for the storage of people, are faceless and at times ugly compared to

houses built for individuals.(Fig.4) Architecture should celebrate the

individual, as should medicine. Individualized medicine is sensitive and

caring, where a generalized medicinal approach does not recognize the

independent qualities that comprise the person. Individuality, or spirit of

place, can be sensed.

We have to go beyond mere cosmetic fixes to heal our environment and

instead create healing environments. The essence of architecture is felt and

not just seen. If all that is recognized are the parts, then there is no whole,

therefore no architecture. Architecture is not just for the eye. However,

when observation becomes paramount in architectural appreciation, "fronts"

are built, facades are manufactured and materials are used, not for their

inherent properties, but to cover up and mislead the observer. Our total

environment influences our perception through light and shadow, colour,

climate, textures, sound and symbols, therefore influencing our thought

mobility, conscious control and senses.

16

A Retreat Centre for 'Wfwk Hudth

Fig. 5 Stifling architecture

Fig.6 Albert Speer's main grandstands on the Zeppelin Field in Nuremberg

We spend most of our time in and around architecture, therefore it must

affect us consciously and subconsciously. Architecture is an interrelated

part of our total surroundings, not only affecting us through sight but

through all our senses. Phenomenologists, like Merleau-Ponty, believe

direct awareness or intuition form the basis of truth.1? We are inherently

connected to and a part of our built world. We don't just look at buildings,

we live in and around them. We feel architecture, not just physically, but

emotionally and psychologically. Most people seldom think of the effects

architecture has on us. Architecture can be stifling.(Fig 5) It can overpower

or be gloomy; it can be cold and oppressive or unwelcoming and harsh.

Architecture can directly affects mood.

When mood is affected, perception changes. One just has to look at Albert

Speer's Zeppelin Field in Nuremberg in its megalomaniacal scale.(Fig.6)

Visual mood is comprised of colour, texture, scale, and the quality of

relationships between things and space. To affect mood, all the senses must

be manipulated. Mood is closely related to atmosphere, that is the

interweaving of space, shape, light, smell and colour. We often describe a

place by the quality of its atmosphere. A loud restaurant with bright lights

has a different atmosphere than a quiet, dark one. Atmosphere, and

conversely mood, can be understood and created. A certain light quality or

a texture does not overtly convey a specific mood, but instead it contains

significance unique to its own nature. It is the combination and totality of all

the environmental factors that create mood. Architecture must form a

17

A 'J^treat Centre for "Whole, 'Health

Fig. 7 Figure-ground drawing. Architecture is both built element and the space

it defines.

symbiotic relationship with its context to be mood-enhancing.

Our environment, of which architecture is only a part, is the framework that subtly confines, organizes and stimulates our daily lives. Buildings are not just objects, but a dialogue of spatial relationships that create place. Buildings are also boundaries in space where the quality of the boundary directly influences the quality of the space. Architecture is both the built element and the space it defines.(Fig.7) It can stimulate health and life by grounding us to, and including us in, a nurturing, whole environment.

18

A "Retreat Centre for cWhok 'Health

1.8 Healing Architecture

We build buildings for practical, physiological, biological, psychological and

spiritual needs. Buildings play the role as mediator between us and the

outside world. So the true power of architecture is its ability to exclude or

admit. Healing architecture must admit and accept a diverse range of people

in such a way as to facilitate self-expressiveness. Healing architecture is

about inclusiveness and embracing both of people and site. It should

connect with daily rhythms like light movement, connecting back to nature.

An environment that heals should reflect changes in the seasons and

changes in the people that inhabit them. We must live in conjunction with

our environment, and our built world must live in conjunction with the

earth, the seasons, plants, animals and humanity.

Healing architecture should restore wholeness by not alienating or rendering

the user powerless and separated. It must remind us of our place on earth

and not isolate us from it, while relaxing, stimulating, renewing and

reassuring us. By providing meaningful experiences like a sense of journey

with a balance of directed, expanded and obstructed views and a variety of

textured light and shade, architecture can enhance our lives by celebrating

the present. While views, or lack of them, can anticipate the future

destination, it should take second place to the event of the moment. The

passageway, for example, should echo the place as a whole and be an

experience itself.

19

& fytreat Centre for 'Whole Of&aCtfi

Healing architecture must be experiential. Architect Carol Venolia(1951-

present) illustrates that healing and healthy environments mean more than

eliminating toxic material usage, poor light and excessive noise. They are

places that help us connect to ourselves. In her book Healing Environments,

Your Guide to Indoor Well-Being Venolia proposes "that healing

environments:

1. stimulate positive awareness of ourselves;

2. enhance our connection with nature, culture, and people;

3. allow for privacy;

4. do us no physical harm;

5. provide meaningful, varied stimuli;

6. encourage times of relaxation;

7. allow us to interact with them productively;

8. contain a balance between familiarity and flexibility. "1S

These ideas are largely self-explanatory and expanded throughout the thesis.

Responding to each site separately and specifically is critical in the creation

of health-giving architecture.

20

A Retreat Centre for "Whole Health

1.9 Harmony and Balance

Architect Christopher Day speaks of the "conversation principle" in his book

Places of the Soul. He writes, "Conversation is the process by which two or

more individuals come together to create a whole more than the sum of

their parts... The individuals need to be able to adapt their plans according

to the needs of each other but without compromising their essential

nature".19 The "conversation principle" can be applied directly to

architecture when striving to achieve harmonious environments. The new,

therefore, is an organic development of what is already there. This notion

can be applied to all levels of architecture: building/site relationship, spatial

relationships, sequential relationships and the physical elements and their

mutual response, where harmonious and meaningful relationships should

evolve.

For example, as you pass from one space to another, a change of space and

form must occur, reflecting the change of mood and experience of the

spaces moved through. Without a reflected change, no meaningful

relationship is fostered. Architectural elements must respond and "speak" to

each other, and it is through form modification that they live together

harmoniously.

Harmony presupposes balance. Even distribution of elements with steady

positioning creates aspects of balance. Balance gives us stability and is life-

21

A Retreat Centre for 'Wfwk Health

M?%*®f&&S*X

Fig.8 Each picture is of the same woman. The left picture is the original, the middle picture is the two right halves of the face minored and the right picture is the two left halves of the face mirrored. The human face only implies symmetry.

filled. Balance is focus; focus implies an axis that demands balance.

Symmetry is then implied. But symmetry is rigid, and not life giving. The

human body appears symmetrical. But on closer inspection, each side is

comprised of similar features, not identical ones.(Fig. 8) Balance must give

stability without rigidity. It is the ordering principle of balance that allows

the "diverse forms and spaces of a building and site to co-exist

perceptually and conceptually within an ordered and unified whole. "20

Architecture must exist with nature and individual aspects of the built form

must co-exist with one another. If they fight each other, tension

abounds.(Fig.9) When experiencing negative symptoms like fatigue, anxiety

or depression, architecture can offer balance from outside of us. The spaces

themselves should be balanced, from large and small public spaces that

range in atmosphere, to large and small intermediate spaces, some

advocating rest, others suggesting activity. Architecture is a powerful tool

for any health practitioner and must be sensitively designed, harboring

feelings of tranquility, harmony and balance.

Fig. 9 Tension of coexisting shapes

22

A ^treat Centra for lAfook tfeattk

1.10 Research Methods

To gain an understanding into the ways the Retreat functions, it was

important to have basic knowledge of the integrated therapies it will offer.

One overriding aspect of all natural therapies is that the practitioner always

tailors the treatment to meet the individual's specific condition, needs,

medical history, diet, lifestyle and other pertinent characteristics.

Acupuncture treatment differs for every person, even if each complains of

similar symptoms. This is a major strength of integrated therapy; everybody

is treated as an individual.

It became evident through my personal experiences with some therapies,

such as acupuncture, that an understanding of the connection between the

mind and body and the body and the earth was critical to the healing

process. It then became clear that by using the notions of individuality

(understanding the uniqueness of the site) and connection (the importance

of the buildings connection with the site, the user to the building, etc.) that a

design could be developed. Specific ideas relating site and building with

individuality and connection are outlined in the following section.

23

A fytreat Centre for WHoCe Okalth

2.0 Design

2.1 Brief

By establishing a connection between healing and architecture, it was decided that a retreat centre would best incorporate ideas of health through architecture. Although the healing effects of architecture could be translated to any building type such as a school or a home or an office space, a healing centre was chosen because of its direct connection to the various modalities of healing. Therefore, the Retreat or Centre was best suited to embody and translate notions of health and wellness. The following section involves evaluating and interpreting elements from the preceding investigation and applying those concepts toward a practical design solution where site became an integral clue for design decisions.

Fig. 10 Entwined snakes reflecting the notion that nature can heal itself

24

A Retreat Centre for 'Whole Jkalth

2.1.1 Design Intent

The focus of the exercise is to establish an architectural experience that is part of a force that can maintain and promote health through sense of journey, inclusiveness, harmony and balance.

The built space will also recognize the site as a major force that influenced and helped to describe and develop the architecture. In doing so, the concrete realm of the architecture will begin to reflect the growth and nurturing aspects of the landscape. This thrusts architecture and our perceptions of the world into a continual state of flux, always changing, always evolving in the same way that the earth and health always change and evolve. In realizing this, we can come to a greater understanding of the way space, form and order function, viewing events holistically. One aspect of the whole must be studied, and then integrated with others to appreciate the whole. The relationship between the site and the architecture is as important to the understanding of'place' as individual elements, and acts as a metaphor for the body/world relationship.

25

A fytreat Centre for "Wfiote !Healtfi

2.1.2 Sense of Journey

The path to health involves a sense of journey, a transformation of mind and body. Architecture, by virtue of organization of solid and void, can become a narrative in which a transformation can occur. A common implied thread or organizational element could then act as an analogy for the journey to health.

26

A Retreat Centre for "Whole 'H&aitk

2.1.3 Inclusiveness

Interaction with the world implies inclusiveness. The act of gaining and maintaining health through diet, exercise, meditation and healing therapies becomes an expression of inclusiveness where the participant becomes part of a whole. Health can begin to inform architecture. The Centre is a tectonic expression of the act of preserving health as well as a phenomenological condition that exists between the body and the earth. The Centre then acts as a metaphor for the body's engagement with the world.

27

A Retreat Centre for Wfiok Hialth

2.1A Space and Form

The Retreat must perform a function that will support certain activities

involved in the achievement and maintenance of whole health. It must

include areas for food preparation, dining, exercise, meditation, counselling,

conferencing, administrative activities, provisions for sleeping, lounging,

reading, and healing treatments, lectures, swimming/bathing and gardening.

All public space can be integrated to form the focus of the total Centre, with

a combination of public, private and semi-private spaces. The main spaces

must have a relationship to the outside with sunlight playing a key role, as

it is essential for life. Time spent at the retreat would be in enjoying the

outdoors, socializing, reading, educating, dining, participating in programs

and undergoing treatments and therapies, and exercise. The relationship

between the residences and the main facility may be somewhat separate

while still integrated into the whole.

The quality of the spaces must be harmonious and non-imposing. Clean

curved lines, openness, awareness of environment via windows and

openings, and natural light are all characteristics to embody in the centre.

The spaces should be comfortable and non-threatening where a connection

with daily rhythms and nature must be established, living in conjunction

with the environment and not apart from it.

28

ft fitetreat Centre for "Whole 'H&alth

I O j V r t v r ^V^A^"

0 /D 3-a Si *AA

Fig. 11 Contextual map of site

2.1.5 The Macro Site

The site is approximately 50-km northwest of Calgary off the Forestry

Trunk Road, and can be reached by car in 30 to 40 minutes from the city

centre. It occupies about one section of land bordered by the Ghost River

and is set into a distinctly tiered valley. The Rocky Mountains define the

west and south views. The entry into the site is from the north on a plateau

where the realization of the tiers is not quite evident. As one progresses

further into the site, the tiers reveal themselves, and become identified

progressively as a flat prairie, then a rolling hill, through to cliffs

indicative of mountainous conditions.

The extreme elements of the prairie, foothills and mountains blend together,

accentuating geographical diversity and exemplifying a landscape in flux.

The distinction from one condition to the next is clear while remaining fluid.

The meeting of the elements became a metaphor for rejuvenation by virtue

of its dynamism. The active tectonic plates thrust against each other in a

moment of deep rooted, eternal repose.

The pure geographic conditions define each other by what Michael Benedikt

refers to as the principle of difference.21 To understand a situation or event,

one must see that situation or event totally, in its fullest extent. What is in-

between is as important as what defines the in-between. Seemingly

different elements depend on each other for their own identity and

29

A Retreat Centre for W(w(e 'Health

existence. It is impossible to draw a picture of a valley without creating two

hills.(Fig.l2)

It was important to locate the Retreat away from urban sprawl for two

reasons. One, the congestion of the city is not particularly health-giving

because city living tends to be divorced from nature. Natural elements are

transposed into a city and are seldom untouched by human hands to evolve,

grow and develop autonomously. The natural rhythms of the earth are more

clearly evident outside the urban setting.

*

Secondly, while speculating that most of the users of the Retreat will come

from the city, the separation of time and space from city to retreat becomes

a transformation from one realm to another, echoing a positive

transformation from congested health to clear, optimum health.

Fig. 12 The Yin Yang. The ancient Eastern symbol representing balance. The Yin

replies on the Yang for its shape and visa-versa.

30

A fytreat Centre for "Whoie tftdtk

Forestry Trunk Road

J Fig. 13 Aerial photograph of site.

2 a Jo o c -J

2.1.6 The Micro Site

The site itself encompasses a variety of geographical conditions ranging from open grasslands to wooded areas to cliffs. It became apparent that the building site must utilize and make the most of these conditions. The southeast corner of the large site offered this optimization of usage of landscape while becoming a window to the south and west expanses. Also, the existing east road allowed for easy access to this site.

When approaching the building site, the user is not overtly aware of the entire site. Instead, a progressive unfolding of the terrain is experienced. Placing the building in the southwest corner of the site provides a feeling of journey, a progression from one 'stepping stone' to the next. A. narrative of movement and travel emerges. One begins to engage in an experience of involvement with the site. The site became as important to the whole experience of healing as the specific activities offered at the retreat.

The architecture establishes a correspondence between aspects of the site and its relationship both to the geographic context and to the project itself. The building massing responded to four primary site conditions: one, the northern surrounding tree line that helps to define and create boundaries of a contained clearing; two, the edge condition of the southern cliff that works in conjunction with the tree line to establish containment of the open space; three, the foothill topography of the micro-site, and four, the clearing or

31

A '-Ketreat Centre for <WfwCe M&altk

Fig. 14 Northwest view of site with the trees and the hill working together to establish containment

open space itself.

One of the most captivating qualities of the site is its sense of containment.(Fig. 14) The containment is experienced from the gradual descent into the clearing and is defined by the conditions stated in the previous paragraph. The direction of entry, the topography and the tree line naturally direct the eye to the south and west.

To maintain the natural flow of the site and reflect its inclusiveness, the building form is organized around a gentle curve that establishes a dialogue with the southern cliff, the clearing and the southwestern expanse, reinforcing a sense of containment while articulating multiple boundaries.

The curve emanates from the wooded area from where it pushes through the earth, awakening the land. It continues south through to a grove of trees. The gesture of the curve resulted in a new edge that responded to the cliff, and established an organizational principle for the practical concerns of the Retreat itself. In doing so, dissolution of boundaries emerges, allowing for multiple boundaries to exist. This enhances the inclusion of the whole area This is accommodating to the poetic dimension of the project and allows the healing aspects of the natural habitat to emerge. The gestural curve would act as an element that would address the expanse of the area while creating a sense of inclusion.

32

.K. £1' .• > V \ P © F"_. _V_! J=LVSL=^.

N

o S /o ? ^

32A

Urn ~*&£ • i * f * * ? _ j ^ >

jjmffgSSGi.

STSfe

%*? """*"

1. North view showing overall micro site

"* - _!'•' .*•fc^^^^"™?*

Efes^-rs:

* a,' ^#4^

=^- c**!a

2. West view showing 'bowl' area of micro site

J»

,% A-

V

3. South view from ridge of site

air •Slfc

4. East view looking at the Ghost valley and the site ridge

A Rgtreat Centre for <WfwCe Health

Fig. 15 Parti sketch of Retreat

2.2 Resolution

2.2.1 Massing

The Centre is organized around the curve or arc (Fig. 15) into four distinct

identities or basic components: the hub of the Centre, the sleeping quarters,

the meditation tower, and the spa. The meditation tower and the spa,

fundamentally more private areas than the others, act as anchors on each

end of the gesture. The long, sweeping arc inscribed into the landscape is

utilized to allow for circulation. Programmatic elements extend or radiate

from of the arc, translating the gestural quality of the arc into the main

masses of the Retreat. While the building addresses specific site conditions

previously mentioned, the major spaces of the Centre have a visual

connection to some or all of the major features of the site. Retreat

employees and clients could enter and enjoy the landscape from entries and

exits that are oriented towards site destinations. In time, pathways and site

circulation would develop through day-to-day use

The following section will focus on the formal and compositional

development between, and inherent, in the Centre's major components.

13

A Retreat Centre for 'Whole Tkatth

2.2.2 The Hub

2.2.2.1 Entry

A section of the main arc, directly opposite the hub, has been flared out and raised to create entry. The main entrance can be reached via two approaches, one pedestrian and one vehicular. The pedestrian path allows visitors to park the vehicles at a parking lot to the north of the Centre and walk down through a grove of trees to the entrance. Alternatively, visitors can enter the Retreat from a drop off and/or parking area directly adjacent to, and level with, the entry itself. The two access routes offer choice so the visitor is not restricted to one mode of approach only.

The entry itself descends into the common gallery via a ramp and stairs. The roof of the entry follows the gentle curve of the arc where inclined; ribbon windows allow sunlight to wash the arc wall. Sunlight is offered along the northern portion of the Centre as well as accentuating the containment nature of the arc; the arc segment cups and cradles the sunlight. The roof segment articulated the entirety of the Retreat by extending into and over the spine of the building.

2.2.2.2 The Hub Proper

The hub of the Centre is comprised of a common gallery, a lounge, retail

34

fr Retreat Centre for "Whote Health

space, meeting rooms, a dining area, a main lecture hall, offices, a library, treatment spaces and an outdoor court. It was located in the 'nucleus' of the Retreat by virtue of its function. It is the centre where people meet, formally and informally, research and study, dine, socialize and receive specific treatments. Visually in plan and elevation, the hub is an extension of the topography of the site and the overnight facilities. By 'growing' out of the landscape, reflecting natural flow of the land, the hub tiers down the site.

The formation and programmatic organization of the hub is loosely based on a circle, where the focal point is the outdoor court. Public spaces are oriented toward the court as a reminder of the importance of an imperative and constant connection with nature. The court also acts as a field of containment within a larger field, enhancing a feeling of enclosure and protection and establishing a dialogue between architecture and landscape. In winter periods, the court could be covered to provide a soothing contrast to a completely outdoor experience.

The library, the main meeting hall and the dining area, directly address the court. In doing so, these public spaces recognize and reflect upon each other as aspects of the Centre that participate in the creation of the whole. Architectural elements came together to define and delineate the significant space of the outdoor court. The main public areas belong both to the

35

A ffytreat Centre for 'Whole tfedth

architecture and the landscape, simultaneously defining each other.

As the hub radiates from the gesture of the arc, it develops and contains

spaces and is flanked at its southwest edge by the gentle cupping of the

treatment rooms. Conceptually, treatment can be viewed as a direct

nurturing and dynamic intervention that is a fundamental aspect of

maintaining and achieving health. Allowing the treatment rooms to 'hug'

the west and south edges of the hub, while leaving the east edge open,

suggests a containment that permits freedom and extension. This is

indicative of the idea of treatment itself, to comfort and protect, while

reinforcing personal development. The treatment block emerged to help

describe and express the nature of the retreat itself.

To further the notion of containment and release, and as a compositional

element that related the Centre to the macro-level of the site, a 500 cm wall

was inserted into the ground as a kind of completion of the arc. As well as

forming an exterior relationship with the meditation tower and the spa, the

wall element extends the protection of the arc into the landscape. By siting

the wall toward the centre of the main arc, the wall began to define, dissolve

and extend multi-boundaries of the Centre. These boundaries were

containers and releasers simultaneously. While creating containment, the

Centre still relates to the expanse of the river, foothills and mountains to the

southwest.

36

A. ^Retreat Centre for Whole 'H&altfi

2.2.3 Sleeping Quarters

A reflexive, intuitive approach to the land was moderated by the rational

articulation of the sleeping quarters. While maintaining the integrity of the

curve, the sleeping quarters addressed both the convex and the concave

sides of the arc. This was due to the wooded nature of the site. The trees

became a protective element that reinforces notions of nurturing.

Divided into three sections, the lodgings step down the hill at one-meter

intervals while the centre roof element that denotes the passageway, remains

at a constant elevation. This gradual vertical expanse of space is interrupted

by two 'links' that reorient the user to the site by offering peak views and

establish entry and exit points. The arc is articulated as elements that define

outdoor decks, visually including the suites while allowing them to filter past

the arc and enter the northern part of the site.

The suites themselves range in size to accommodate both individuals and

groups, like couples and small families. The smallest suite is 12m2 and the

largest suite is 35 m2. The Centre could be scheduled in such a way as to

facilitate groups that share like characteristics. For example, there could

be a 'family month' where only mothers, fathers and children could enjoy

the facility. At other times, only adults would be permitted. How and who

would use the Centre would develop over time, so maintaining a simple

approach to the rooms was important.

37

A fytreat Centre for WhoCe 'H&atth

Fig. 16 Meditation

2.2.4 Meditation Tower

The meditation tower acts as an expression of verticality in a predominately

horizontal composition. The contrast is its singularity, reinforcing its

significance as a compositional figure. As the anchor of the west end of the

Centre, the tower symbolizes the quiet strength inherent in meditation.

The meditation tower exists on three levels. The top level is a partially

exposed deck that allows views to the expanse of the southwest as well as

the tops of the tress. The second level is partly defined by a seamless and

sound proof wall of glass and stands nestled at mid-tree height as an inner

reflection zone.

By virtue of its direct contact with the ground, the main level offers a close

connection to the outdoors. Also at ground level is a large outdoor deck,

lying at rest across the landscape, while addressing the site and the totality of

the Retreat. The deck provides visual extension into all zones encompassed

within the primary arc of the walls. Here, the visitor can reside in an area

protected by trees. The tower can also serve as a marker, establishing a

place to meet or a reference on the site.

Activities in the tower could be scheduled to allow for flexibility of usage.

Group activities could be accommodated on the ground floor, leaving the

second level for personal meditation. It is important to visualize the tower

as a 'quiet' space, where the activities would reflect that notion.

38

A O&treat Centre for cWkoU tieattfi

2.2.5 Spa

Water is the most common compound on earth. It has no beginning or end.

It is coming and going simultaneously, but always present. Water is a

symbolic representation of life. When water discharges down a drain, it

reflects the motion of the planet. It reinforces a cyclical nature of life by its

ability to evaporate, accumulate, and rain, and endlessly and tirelessly repeat

the process. Water binds together earth and sky and is precious and vital to

our daily lives. Bathing is an activity that is as pleasurable as it is healthy.

Bathing helps prevent diseases by cleansing the body, but it also relaxes and

rejuvenates. It is believed immersion into warm water tends to reduce

hormones that are secreted when the body is cold or frightened.22 Another

benefit of water is that it may act on our muscular system. A warm bath

softens up collagen (the main ingredient in tendons), thereby physically

relaxing our bodies.23

A spa was incorporated as an essential part of the healing environment of

the Retreat. Like the meditation tower, the spa acts as an anchor for the

southern tip of the building. The spa accommodates changing facilities, a

hot pool that extends outdoors, a cold pool, a co-ed dry sauna and a co-ed

steam bath. The sauna and steam bath share a 'cool off space that has an

indoor and an outdoor component.

The spa was visualized as a fluctuation of the main circulation that

39

A "Retreat Centre for <Whok Hialtk

accompanies the arc. The embracing nature of the arc is not lost, while the user is provided with a variety of spatial experiences that contract and expand both vertically and horizontally. Walls that extend from the pool floor, past the ceiling, directly border the pools. The walls appear to reach past the boundaries of the roof and floor. This is a reflection of the cliff condition of the site and an analogy for the endlessness of nature itself.

40

/ / ' '

40A

§ §; %

\\ nn-•OOFPIAN

(T 40B

\ nn—,r

40C

> V , I \ -. • .« , • • ' - " r . i

A

j ]

40D

40E

if

r:--^r --.rgga

c

•*&.««£&> ^ ^ ' ^ i * ^ ' * - ' < T j - H i Isfe? ^ ^ - . i v i ^ i v K P if

40F

40G

E

40H

Photographs of Model

1. Overall West View of Retreat

401

2. East View 40J

3. Spa

40K

4. Meditation Tower

40L

5. Sleeping Quarters

40M

A H^etreat Centre for "Whok tfiatth

3.0 Conclusion

The design of a Retreat Centre for Whole Health has attempted to aid the

act of healing and health maintenance by integrating these processes with an

environment that is, in and of itself, health-giving. The development of the

Centre reflects the belief that the joining of nature, environment and

architecture can result in a reconnection between the body, mind and spirit,

and their relationship to the world. At the centre of this reconnection, is the

integration of architecture into landscape, where the healing effects of

architecture can be emphasized through harmony and balance. This allows

for the inclusiveness of architecture with landscape, and the inclusiveness of

the body with architecture. Through the evaluation of health and

environment, a practical design solution was developed, where site and an

architectural experience become part of a force that can maintain and

promote health. In the art of healing, one's total environment, both mental

and physical, become key elements in the promotion and maintenance of

health. It is this phenomenon that allows us to understand and appreciate

the power of 'place' as a fundamental aspect central to the state of our well-

being.

41

A %$treat Centre for 'Wfiok 5kalth

Appendix

Architectural Responsibilities

Many responsibilities that guide the behavior of the architect are practice-

related and fall outside the scope of this project. But there are certain

responsibilities that are important to, and a part of the healing centre. A

responsible attitude is one that is non-selfish and listens to the site, the

community and the user groups to aid in the creation of a place. One must

therefore think of the building as spaces and not as objects. S/he must also

respect the micro and macro site.

The architect has a responsibility to the public in addition to the client and

the profession. Design decisions of the architect must consider the people

who will ultimately use the space, not just the immediate client or even

themselves. The designer must represent the needs of all user groups,

whether they are employees, clients, the old, and the young or physically

impaired. Building unwelcome and inappropriate architecture is self-

defeating. While visiting Australia in 1988,1 was taken to an aboriginal

settlement east of Brisbane in the Australian outback. The government built

rectangular, open plan buildings with a total disregard for the occupants,

imposing their own ideals on the aborigines. The buildings did not conform

to the natural flow of the landscape and did not suit the life of the nomadic

natives. The aborigines did not have any say in the design or construction

of the settlement, thus severing any possible spiritual or physical connection

42

A fytreat Centre for 'Wftok tfzatth

to the buildings. As a result, the buildings were defaced and literally torn

apart. By housing the aborigines in inappropriate lodgings, they were

robbed of their spiritual relationship to the world, destroying the roots of

their culture. This is an extreme example, but nevertheless illustrates the

issue.

The architect's responsibilities extend to the environment, the place we live.

Every time we transform our environment, the entire earth is affected. The

impacts range from the benign to the extremely harmful. The architect must

not contribute to environmental deterioration. The ripple effects of using

chemically-laden materials or rare and exotic woods can be experienced

worldwide.

In order to minimize adverse effects on the planet, the architect can impose

a number of concepts. These include: maximizing heat energy using a focal

heat source and reusing waste heat by means of passive and active heat

exchangers, reusing water wherever possible and using renewable sources of

energy like wind and solar power. Also, when selecting materials, the

architect must avoid tropical woods, plastics with destructive manufacturing

methods and heavy chemical based products, whether they are paints, plys

or carpets. The negative effects are twofold. First, toxins pollute our

natural environment and second, there are adverse biological effects on the

occupants and passers-by. It is critical that design decisions are formed by

ideas in sustainability, while remaining friendly to our ecology and

environment.

43

A Retreat Centre for 'Whole 0<&alth

*s^#

Fig. 17 Mill construction framing system.

Structure

Heavy timber construction cannot span as far as steel construction or with

such lightness, but when coupled with masonry construction it fulfills and

reflects natures own structural systems.24 With exterior bearing masonry

walls, and an interior framework of heavy timbers, heavy timber or mill

construction can utilize indigenous materials wherever possible. Also, mill

construction is representative of ancient building practices which parallels

the notion of ancient healing practices. A frame is constructed with roof

beams anchored to girders, tied together with ' iron dogs' and the girder is

anchored to the top storey columns and to exterior walls. Long steel straps

are utilized to anchor roof girders where the anchor point is lower in the

outside wall. The weight of the wall above the anchor point is enough to

resist wind uplift on the roof. (Fig. 17)25

There is a tactile nature to heavy timber, an awakening of the senses. This

is partially from the colour of the wood, the grain figure and the warm feel

of wood, and partially from a sturdiness that emanates from large timbers.

The total environment of architecture is further understood when the

structure of a building can be realized through its framing, with, for

example, beamed ceilings or exposed laminated woodtmsses. By allowing

structure to "speak", structure and architecture become more clearly

appreciated and understood.

44

Si %$tnat Centre for lA/fwCe 'H&aitfi

Lighting

Where the sun does not enter, the doctor does.

-Italian Proverb-

The sun is a rich source of light with an every changing quality. The

changing colours and moods of the sky and the weather are reflected by the

illumination of surfaces and forms. The sun can animate spaces by virtue of

its evolutionary nature. Natural lighting was utilized within the Retreat to

reflect and make tactile the sun's quality of light. Virtually all the spaces of

the Retreat relate to the outdoors with glazing, either directly or indirectly.

Sunlight washes surfaces making the surface itself become a light source.

Sunlight clarifies form and colour in space and serves as a reminder of the

rhythms of nature.

At night, when natural light is almost non-existent, aitificial light is required

to guide us through the world. The quality of artificial light that the Centre

must incorporate must strive to emulate natural light in so far as to avoid

systems and lamps that "feel" artificial. Lamps that have a continuous

colour spectrum close to natural light would be the preferred method of

artificial illumination. Low colour temperature lighting gives a warm

appearance and is well suited to healing environments.

Light and shade variations are critical when creating a healing environment.

45

A fXetreat Centre for Whole "Health

Varying source positions and altering light intensity, achieved naturally with the sun, can attain ambiguity and interest in architecture and environment. The use of artificial light allows for the redefinition of space by contrasting daylight, giving the user a new perspective of the Retreat.

46

A Retreat Centre far (Wfwit 'Hzaltk

\

Fig. 18 Mechanical zoning strategy. Dark areas indicate mechanical rooms.

Mechanical Systems

Because the Retreat is organized into components, the mechanical system was treated as such, where the spa, greenhouse, centre proper, and the sleeping quarters and meditation tower incorporated their own, individual, local systems. The basic mechanical system strategy is that of zoning. There were five basic zones to accommodate that will be served by local systems. A large centralized system cannot efficiently serve the Retreat because of the building's 'spread out' plan, and the functional differences of the spaces require different heating and cooling needs. The dispersal of equipment minimizes the size of the distribution tree and simplifies control systems.26 The zonal approach to air handling allows for more air control over areas within the building. This in turn would increase indoor air quality levels if properly maintained.

Energy conservation can be more effective with local systems because heating and cooling is produced only where needed. To help reduce resource consumption, areas would be shut down when not in use, recycling heat energy from the pool, for example, would be utilized and the roof structure could be outfitted to incorporate solar collectors.

Spaces were allocated for mechanical systems such as air handling units and

water management and treatment systems. It should be noted that the spa

47

A %gtreat Centre for WRote 'Health

and greenhouse would have a higher humidity level than the other building components and would benefit by having 100% fresh air intake and/or a dehumidifier installed to control the humidity levels. In the sleeping quarters, a variable air volume system would be installed to allow independent air control of each suite, encouraging environmental control, accommodating to the empowerment ideas of the project.

48

ft Retreat Centre far cWhok J&aCth

Costing

To insure the viability of the project, basic costing and potential revenue

ideas needed to be outlined.

With an approximate area of 4300 square metres, and at a cost of $1250 a

square metre27 the Centre would cost around five and one half million

dollars. Land costs are forecast at five hundred thousand to one million

dollars based on current market prices and the area that was specified.

Revenue to sustain operation would come from the following areas:

• Overnight and long term visitors

approximate revenue per year $650,000

• Short-term and drop-in visitors

$15,000

• The nutrition centre

$400,000

• The retail outlet

$150,000

• Lecture series, with the potential to market in-house produced video

programs, ranging from Yoga sessions to Tai-Chi to discussions

regarding nutrition

$100,000

49

A Retreat Centre for <WhoU 9kalth

• Membership offered to regular users

$10,000

• The accommodation of conventions with health-minded objectives

Revenue included in overnight and long term visitor

section

• Treatments, whether incorporated with a package or individually

$150,000

• The Retreat could act in an administrative capacity for group excursions.

For example, a trip to India to study Indian Philosophies and healing

techniques

$10,00028

The total revenue for one year equals approximately $1,485,000. If

overhead were around 75% of the revenue, the Retreat could be run with a

$370,000 profit per year.

The possibility and potential for satellite retreats exists, while ideas of

education could be furthered with the realization of schools for whole health

practitioners. It is only the imagination that limits debt servicing and

operating revenue practices.

50

A Retreat Centre for cWhoie, "Health

Precedents

To further substantiate the feasibility for a retreat centre for whole health, it

became important to document existing buildings of this nature. While there

are numerous hospitals and clinics worldwide, whole health centres are not

as abundant. Health and wellness centres, as they are commonly called are

in existence. The Tom Landry Sports Medicine and Research Centre that

includes a gymnasium, track, racquetball courts, a restaurant and a sports

shop, specializes in cardiovascular rehabilitation and physical therapy. The

Cooper Aerobics Centre in Texas incorporates a hotel, a one-mile cushioned

outdoor running surface, tennis courts and two swimming pools. The Santa

Monica Hospital Medical Centre in California offers cardiovascular and

weight training equipment, aerobics space and cardiac rehabilitation space

with telemetry. Closer to home is Winnipeg's Seven Oaks General Hospital.

It offers "community programs and services that promote health, prevent

illness and disability, and restore wellness. "29 The institute includes stress/

health assessment labs, health promotion education rooms with a teaching

kitchen, self-help resource library, fitness studios and a heated therapeutic

pool. On a smaller scale, and close to Calgary exists the Lochend Clinique.

They offer hydrotherapy and massage rehabilitation, more specifically

Swedish relaxation massage, ice massage therapy, deep tissue therapy,

trigger point therapy, acupressure and reflexology.

51

A Retreat Centre for 'Whole tf&alth

The Canyon Ranch health resort in Tucson, Arizona is one of the best

examples of a whole health retreat in North America. "In addition to

healthy gourmet cuisine, the finest in fitness activities, and pampering body

treatments, we offer all the elements to help you achieve a healthy lifestyle:

• Complete medical evaluations and preventive health services

• Behavioral and self-management counseling

• Nutrition education

• Spiritual growth

• Movement therapy

• Exercise physiology

• Educational lectures and workshops on health and life style issues. "30

52

A Xgtreat Centre for Wfivk Health

Glossary

Acupuncture. Acupuncture is a traditional Chinese health treatment involving the use of needles to stimulate energy points in the body. It can help conditions including stress, back pain, menstrual problems and addictions.

Aromatherapy. Aromatherapy uses pleasant smelling essential oils with healing

properties to help relieve tension and improve general health.

Chinese herbology. Chinese herbology is an ancient traditional medicine that uses different herbs to treat and prevent physical, mental and emotional ill health.

Chiropractic. Chiropractic is a therapy that involves treatment on the musculo­skeletal system with particular emphasis on the spine and nervous system. It can help back pain and help relieve asthma, constipation and digestive problems.

Homeopathy. Homeopathy is a holistic medicine that uses animal, vegetable and mineral preparations to cure illness. Its philosophy is to treat 'like' with 'like' in order to heal. In practice, a substance that causes symptoms of illness can also cure similar symptoms by allowing the body to build its own defenses and heal itself.

53

A Retreat Centre for 'Whole OJzalth

Massage therapy. Massage therapy uses stroking, kneading and other

techniques to manipulate soft tissue of the body.

Naturopathy. Naturopathy is a health care system that uses only natural

ingredients and disciplines. Treatments might include a healthy diet, fasting,

hydrotherapy, exercise and relaxation techniques.

Reflexology. Reflexology is a therapy that involves pressure points on the

feet and sometimes the hands. It is believed massaging a particular point

stimulates energy to a related muscle or organ thereby encouraging healing.

Tai Chi. Tai Chi is a gentle martial art that involves a combination of

meditation and flowing exercises to help improve the health of the body and

mind.

Visualization. Visualization is a stress relieving technique that uses positive

and appealing images to overcome mental and emotional problems.

Western herbology. Western herbology uses the curative aspects of

numerous plants to maintain good and balanced health. It differs from

Chinese herbology in that it uses different plants.

Yoga. Yoga is an ancient exercise system that uses stretching movements

and meditation to relax the body, mind and spirit.

54

Notes

I Barbara Ann Brennan, Hands of Light (New York, 1987),p 21 2Ibid.p.21 3 Nikki Bradford, The Hamlyn Encyclopedia of Alternative Health

(Great Britain, 1996), p. 7 4 Inge Dougans, The Complete Guide To Reflexology

(Rockport, Massachusetts., 1996), p 15 5 Ibid, p.35 6 As per discussions with various integrated therapy practitioners. 7 Franklyn Sills The Polarity Process, p.91 8 Jack Kornfield, A Path With Heart (New York, 1993), p. 288 9 Brennan, p.25 10 Dougans, p. 18 II Bradford, p.25 12 Marina Muzzell, Earth and Sky, The Wellness Guide

(Creston B.C., Spring/Summer 1997), p.3 13 Christopher Day, Places of the Soul (London, 1990), p. 15 14 Ibid. p. 13 15 Carol Venolia, Healing Environments, Your Guide to Indoor Well-Being

(California, 1988), p.43 16 Day, p. 10 17 Maurice Merleau-Ponty, Primacy of Perceptions (New York, 1972) p.32 18 Venolia, p. 11 19 Day, p. 5 7-58 20 Francis D.K. Ching, Architecture: Form, Space & Order (New York, 1979), p. 332 21 Michael Benedikt, Deconstructing the Kimbell (New York, 1991), p 54 22 Michel Odent, Water and Sexuality, (England, 1990), 5 23 Ibid, 6 24 Edward Allen, Fundamentals of Building Construction, Second Edition

(New York, 1990), p i 17 25 Ibid. p. 104 26 Benjamin Stein and John S.Reynolds, ed. Mechanical

Electrical Equipment for Buildings, (New York, 1992), p. 285

A fytreat Centre for "Whole, 'tfidth

27 Budget based on conversation with Graduate Architea Trevor Floer of Ken Hutchinson Architect Limited regarding approximate square foot price of institutional projects of similar function.

28 All approximate revenues are based on maximum occupancy 29 Nancy Boomer, "The Wellness Institute.", Award Magazine, August 1996. p 35-36 30 Canyon Ranch Tucson, The Guide, 1998. p 1

56

A %£treat Centre, for <Whok Oitaltk

Bibliography

Allen, Edward; Fundamentals of Building Construction: materials and

methods, second edition; John Wiley & Sons, Inc., Canada, 1990

Bachelard, Gaston; the Poetics of Space; Beacon Press, Boston, 1958

Becker, Robert O. and Gary Selden; The Body Electric; William Morrow

and Company, Inc., New York, 1985

Benedikt, Michael; Deconstructing the Kimbell; Lumen Books, New York,

1991

Benedikt, Michael; For An Architecture Of Reality; Lumen Books, New

York, 1987

Bradford, Nikki (Ed.); The Hamlyn Encyclopedia of Alternative Health;

Hamlyn, Great Britain, 1996

Brennan, Barbara Ann; Hands of Light: A guide to Healing Through the

Human Energy Field; Bantam Books, Toronto, 1988

Ching, Fransis D.K.; Architecture: Form, Space and Order; Van Nostrand

Reinhold, New York, 1979

57

Day, Christopher; Places Of The Soul; Thorsons, London, 1990

Dougans, Inge; The Complete Illustrated Guide to Reflexology; Element

Books, Rockport MA., 1996

Haas, Elson M.; Staving Healthy With the Seasons; Celestial Arts,

Berkeley, California, 1981

Hirsch, Judith Brode; The Spa Book; A Perigee Book, New York, 1988

Houston, Francis M.; The Healing Benefits of Acupressure, Acupuncture

Without Needles; Keats Publishing, Connecticut, 1991

Merleau-Ponty, Maurice; Primacy of Perception; Routledge, New York,

1972

Myerson, Jeremy; Better Lighting; Villard Books, New York, 1986

Muzzell, Marina, Earth and Sky, The Wellness Guide; Earth and Sky

Productions, Creston B.C., Spring/Summer 1997

Odent, Michel; Water and Sexuality; Arkana Penguin Group, England,

1990

A %&treat Centre for 'Whole 9kcdtfi

Swami Rama; The Practical Guide to Holistic Health; The Himalayan International Institute, Pennsylvania, 1980

Stein, Benjamin and J.S.Reynolds Ed. Mechanical and Electrical Equipment for Buildings, Eighth Edition; John Wiley & Sons, New York, 1992

Thomson, William A.R.; Spas That Heal; Adam and Charles Black, London, 1978

Venolia, Carol; Healing Environments. Your Guide to Indoor Well-Being;

Celestial Arts, California, 1988

Wright, Carol; Guide to Health Spas Around the World; The Globe Pequot

Press, Chester, Connecticut, 1988

59