Handbook of Happiness: Reflections and Praxis from Around the World 981992636X, 9789819926367

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Saamdu Chetri Tanusree Dutta Manas Kumar Mandal Priyadarshi Patnaik   Editors

Handbook of Happiness Reflections and Praxis from Around the World

Handbook of Happiness

Saamdu Chetri · Tanusree Dutta · Manas Kumar Mandal · Priyadarshi Patnaik Editors

Handbook of Happiness Reflections and Praxis from Around the World

Editors Saamdu Chetri Rekhi Centre of Excellence for the Science of Happiness Kharagpur, West Bengal, India Manas Kumar Mandal Indian Institute of Technology Kharagpur Kharagpur, West Bengal, India

Tanusree Dutta Indian Institute of Management Ranchi Ranchi, Jharkhand, India Priyadarshi Patnaik Indian Institute of Technology Kharagpur Kharagpur, West Bengal, India

ISBN 978-981-99-2636-7 ISBN 978-981-99-2637-4 (eBook) https://doi.org/10.1007/978-981-99-2637-4 © The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made. The publisher remains neutral with regard to jurisdictional claims in published maps and institutional affiliations. This Springer imprint is published by the registered company Springer Nature Singapore Pte Ltd. The registered company address is: 152 Beach Road, #21-01/04 Gateway East, Singapore 189721, Singapore

Foreword

The book of essays, Handbook of Happiness: Reflections and Praxis from Around the World, is part of a worldwide quest to put happiness and wellbeing at the heart of our social purpose, within our communities, our nations, and globally. I heartily commend the Rekhi Centre of Excellence for the Science of Happiness under IIT Kharagpur for this valuable initiative. In a world of not only great technology and wealth but also great inequalities of income, conflict, and environmental threats, the pursuit of happiness is more vital—and promising—than ever. The essays support the Kingdom of Bhutan to replace the conventional economic model with happiness. That idea, launched by Bhutan, has inspired the world to think beyond the existing economic model for something much deeper and meaningful for our lives: the wellbeing of society and the health and sustainability of planet Earth. Bhutan’s initiative led in 2011 to the UN General Assembly Resolution 65/ 309 on “Happiness: Toward a Holistic Approach to Development.” That resolution, recognising that “the pursuit of happiness is a fundamental human goal,” calls on “Member States to pursue the elaboration of additional measures that better capture the importance of the pursuit of happiness and wellbeing in development with a view to guiding their public policies.” This book, and the initiative of IIT Kharagpur, is an important contribution to that global effort. The essays in this book remind us that the study of the pathways to happiness is among the oldest and most venerable areas of human inquiry. The promotion of happiness is at the core of Western Ethics, as established in ancient Greece, and is the quest of Buddhism and the Buddha’s profound insights into ways to alleviate human suffering. In recent centuries, the quest for wealth often displaced or completely replaced the quest for wellbeing. Greed, violence, and the single-minded pursuit of profit often led to mass suffering even as wealth accumulated. The worldwide effort to move beyond GDP is an effort to re-establish a healthier relationship between the economy and happiness, wealth, and wellbeing. I congratulate the Rekhi Centre for the wonderful breadth and scope of the reflections here. The essays span four major pillars of the science of happiness: the relationship of happiness to society; the measurement of happiness; the ways to pursue happiness; and the philosophical and practical aspects of the science of happiness. v

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The essays therefore examine the GNH experience in Bhutan; the lessons of positive psychology; the role of personal skills such as meditation and communications; the promotion of happiness in the workplace; and the two-way relationship between happiness and health. These essays cover a vast range of important topics, pointing coherently in the direction for the future of science and practice. They underscore why happiness is indeed the summum bonum, the ultimate good, as emphasised by Aristotle. They describe why happiness should be considered a skill—an excellence—not merely a state of being. This is the core teaching of Aristotle and the Buddha that happiness is achieved through self-knowledge, pursuit of truth, and the cultivation of virtues. They describe ancient wisdom and modern breakthroughs in the cultivation of these skills, including meditation, cognitive therapies, positive psychology, enlightened management of the workplace, and GNH-oriented public policies. And they repeatedly demonstrate that such approaches can make a profound difference, in human health, longevity, and satisfaction with life. In sum, this compendium of studies is a notable contribution to the vital and increasingly global quest for a better, more compassionate, and more sustainable future. I heartily thank and congratulate the Rekhi Centre of Excellence for the Science of Happiness for this book, and, more generally, for the inspiring commitment to a world of wellbeing guided by compassion, global ethics, and scientific understanding. Prof. Jeffery D. Sachs Advisor to UN Secretary General Director Earth Institute Columbia University New York, USA

Introduction

The dimensions of happiness are unlimited, and there is no one answer fitting all. Its construct is an ongoing struggle for researchers, thinkers, and academicians. Various cultures within a society understand happiness differently. Accordingly, the terms can also vary, especially in the two worlds, the oriental and occidental where collective versus individual happiness approaches are often very different. With happiness being conceived historically and culturally so differently across nations, in spite of all care, Eurocentric models often guide measurement of happiness as in the World Happiness Report that could possibly have resulted in Bhutan and India finding themselves way down in the list. Happiness can be learnt and experienced in two ways. One is through understanding the science of happiness, and the other is through practice of the art of happiness. This book brings forward the latter to the readers. Three subthemes bring realisation to readers that happiness can be developed as a skill through various practices for different conditions in life. However, one needs to embody it as a habit to sustain it. The book provides readers with practice in different kinds of situations and circumstances. Is practice an important area for developing skills in happiness? Part I in this book Handbook of Happiness: Reflections and Praxis from Around the World is on the practice of happiness and deals with a wide range of relevant areas such as managing stress, forgiveness, and developing skills for happiness, communication, and even preparedness for dying. Part II investigates the spaces of happiness, in both inward and outward journeys of life. It goes into reflecting from the perspective of psychological wellbeing, vastu, non-dualistic perspectives, faith, health, and culture and religion. It tries to revisit hedonic and eudemonic aspects and their importance for happiness. It further tries to bring home to the readers that an inner journey of self-design could change the perspective of outer space, as we understand and see things outside from within oneself. Part III brings the concepts of GNH, new economy, education, socio-ecology, relation to the earth, economics of happiness, and Happitalism. Is innovation the

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answer to happiness? Can new thinking address the big questions about happiness? Beyond GDP, what new economic models of happiness might work? Part I, Inner and Outer Spaces, examines if spaces matter for happiness. What we see is not outside of us, but it is within. If we can change the outsideness to withinness (inner self), we will begin to see the world as we have envisaged. However, both spaces are required for happiness in the modern context, as much of our lives are driven by the external atmosphere rather than the state of mind. Chapter 1, “Happiness Research from the Psychological Perspective: Thoughts of an Optimist”, tries to answer the question, in what ways can happiness research become useful and meaningful? It investigates different dimensions of happiness and provides a commentary on them. It highlights what is already known in happiness and what needs to be further explored. Lilavati Krishnan questions if happiness is inner or outer spaces or a combination of both. The chapter highlights several happinessmeasures that are applied around the world providing rich information on them. Happiness seems to cross across organisations, governments, societies, environment, spiritualism, and others. She mainly discusses happiness from the perspective of spiritual, psychological, and economic along with several important correlates of happiness identifying happiness questions for future exploration and research. Chapter 2, “Blissful Space Within and Without: Explorations Through Mandala and Vastu”, investigates the following two questions seriously. Is the notion of space both internal and external? Can spaces affect happiness? Suchitra Pramanik and Priyadarshi Patnaik indicate that the microcosm and macrocosm of spaces are often not distinctive in their uses. However, a recent study from the Indic perspectives tries to separate the two, as distinct from one another. Interestingly, Patnaik and Pramanik discuss these two spaces, micro- and macrocosm, as an enquiry to understand the two spaces, which seems to converge within the notion of sacredness, wellbeing, and bliss. It pervades the inner and outer reality to dissolve with oneness—the allpervading. In this discussion, the essence is the nonexistence of dualism that leads to bliss. The examples of vastu and temples are creation enhancing to understand inner and outer spaces proving that outside is within our consciousness as well. Chapter 3, “Self-Architecture for Sukha, Mind++ for Integral Wellbeing”, discusses happiness from the ancient canons of Hinduism, such as Vedanta and Upanishad. Are happiness and wellbeing processes or an end in themselves? Happiness seems to be more elusive mind-boggling and the wellbeing seems to be defined carefully. Anuradha Choudry argues that Sukha is inside out, as the other way around has a diminishing return. The Vedanta enquires into five sheaths of the human body … the last one being in bliss, which every human being ultimately desires to be in. Choudry uses the metaphor of Mind++, the concept of the last sheath achievable through architecting appropriate practice. She, however, cautions that the first three sheaths of human beings should be well taken care of to progress with the right yogic practices and conducive external space in moving to the next two levels of bliss. Chapter 4, “Harmony Theory: Positive Organisation with Philosophical Foundations”, tries to establish the link among positivity, happiness, and wellbeing through different occidental and oriental beliefs. The question is what is good and bad, who decides and how? It has been projected throughout the history of humankind that

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being good is good and how this good can form the basis of one’s own doing at an individual or organisational level. Such entropy could as well affect the ethics, society, and the very environment. Freedom is important for ethics, but it must come with responsibility. The life of humanity starts from vulnerability and ends with the same. What has been learnt becomes the life one spends thereafter. Michael Zirkler brings different spaces, applicable ideas, and ways to live life better. Giving makes a society function better. Zirkler approaches from religious, psychological, philosophical, and common-sense perspectives to lead the reader to understand how positive organisation with happiness and wellbeing can be achieved. The proposal for a positive organisation may only work if it balances functionality, resources, and social sustainability for which, awakening, realisation, and practices are important. Chapter 5, “Public Health as a Paradigm for Happiness: Understanding Vaccine Impact”, builds on a collective phenomenon. What is one of the major domains that makes people thrive? As the saying goes, health for all is wealth of the society. Health is not just physical or the absence of diseases. It includes, as well as among others, mental, social, spiritual, and emotional health. And it is within the domain of the populace not for just one person, signifying within and outside spaces. Health is a collective phenomenon, and not limited to the affordable alone. The COVID19 pandemic proves that health is beyond the absence of disease, where collective efforts are required to contain it. Vaccines help people reach their potential to be within the gambit of social wellbeing. Sangeeta Das Bhattacharya investigates how vaccines can alleviate the goal of happiness. However, misinformation has been one of the greatest blockings to the success of vaccines. She takes us through the efficacy of different vaccines, and how they are applied and monitored across the globe for communities to thrive—the basis for happiness. Chapter 6, “Linguistic and Cultural Exploration of the Indian Concepts of Happiness”, the final chapter of this part, examines various Indian notions of happiness from a global perspective. What is the meaning of happiness in the contemporary Indian context compared to the West? The finding suggests that various cultures and religions give different meanings to happiness. Rashmi Ranjan et al. examine the contemporary cannotations of happiness based on the ways it was defined historically in various Indic traditions and the various dimensions they encompassed. Part II, Innovative Dimension, examines new approaches and their scope to influence change in humans for a happier journey in life. As contemporary research on happiness is still in its infancy, there are other innovative concepts and orientations that seem to bring inward changes for happiness through modification of externalities. However, one needs to awaken the awareness and see through the lenses of collectivism and not individualism. The earth belongs to all sentient beings; human occupies the smallest part of the existence but has become dominant. Human beings need to orient themselves into eco-centric rather than egocentric. The chapters in this section, covering economics, psychology, education, and technology, investigate some of the approaches that hold hope for happiness, especially for the collective rather than the individual, for the ecology (including humans) rather than only for humans.

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Chapter 7, “Gross National Happiness: The Interdependent Domains of Happiness”, indicates what conditions are required for happiness and measures both internal and external factors in a secured and sustained environment. Can happiness be measured? To work towards this concept, Bhutan built its concept on the planetary boundaries with premises as holistic, balanced, collective, equitable, and sustainable. Saamdu Chetri brings to the readers a GNH journey through history, its development, and how the world is embarking to adapt their development perspectives with the concept of happiness. This concept has strong roots in development with values that connect with kindness, equity, and humanity. It gives an ample view of the interdependency with the planet, society, and how it is governed at the individual, community, and country levels. It also helps readers to understand that it can be applied in any situation, individual, business, community, organisation, and country levels for planning, measuring progress, and qualifying the policies, programs, and businesses as GNH-friendly. It has a vast scope but may look difficult to implement. Bhutan does not claim it is a complete model workable for all. It only proposes as a new development paradigm, along with GDP, the conventional economic measure that has completely failed to bring happiness and wellbeing on the planet. Chapter 8, “New Economy for Happiness”, comes with a different perspective on why economics is important from the perspectives of livelihood, and sustainability of the earth. It critically reviews the present socio-economic paradigm and suggests remedies for wellbeing and happiness through a new approach to the economy. Economy grows with consumption, human greed, and commercial temptations that captivate human wisdom and mind. Greed rides over happiness and the sustainability of planet earth. Accumulation of material things has become a norm due to selfishness rather than its use. Bhagirath Behera seeks in Buddhist and Gandhian economies the ideas to formulate a happier world with the right kind of inward and outward journeys in life. Using insights from Jiddu Krishnamurti’s philosophy, Behera proposes a new economics integrating happiness and values, right livelihood, and education. Chapter 9, “Happiness and Hope in Education”, brings home that happiness for youth in education has become of utmost importance that can have peace and integration in the disarrayed world—where polarity is at its peak. Farming education, as Giles Barrow indicates, is essential for connectedness to the true source, nature, which teaches us the truth about interdependence. Connectedness with three areas— self with self, self with others, and self with nature—is considered important in this chapter for happiness and wellbeing. Barrow uses transaction analysis as a tool to integrate positive psychology and education, especially for children in a collectivistic context. Happiness is not a private matter, but a public domain, and education is the only way that can create it. Barrow suggests eco-psychology and ecotherapy from natality, as opposed to counselling and psychiatric treatment although not undermining it, in the context of education. Chapter 10, “Interdisciplinary Perspectives on Social-ecological Wellbeing”, indicates that the Social-Ecological System (SES) approach helps in wellbeing from an interdisciplinary and inclusive perspective. What is the role of ecology for wellbeing and happiness? It enables scholars to look beyond theoretical, methodological, and disciplinary boundaries. Prateep Kumar Nayak and Sisir Kanta Pradhan argue that

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political, social, economic, and psychological problems are arising from a disconnect with ecology. It has pushed scholars to develop social-ecological wellbeing constructs. This takes care of nature because of which human beings can be in a better state of existence. The ecological environment creates wellness and thus leads humanity towards happy spaces of existence. Social-ecological wellbeing can be best addressed with the intervention of the government through policies, as it is multidimensional, complex, and connected to various life forms. It is suggested by Nayak and Pradhan that the workable model would be SES that will support the interdisciplinary premises of wellbeing. Chapter 11, “Post-capitalism: Towards Social and Ecological Wellbeing”, points out to the readers that the two, capitalism and ecology, cannot co-exist. However, the question is, can capitalism and ecology go hand in hand for wellbeing? Due to the capitalist economy, ecology (that includes human beings) has reached a stage of three choices—die, thrive, or survive. Capitalism is destroying the very fabric of life as it does not consider the vibrant ecology which the earlier authors have very strongly suggested as the means to wellbeing. Economic expansion is termed as growth, but it has a direct relation with the destruction of ecology—the scarce resources. The chapter presents the anatomy of social movements and their response as an antidote to the ecological, social, and economic crisis. Although transforming capitalism, which is our present operating system, may seem unsurmountable, answers arequite simple. Felipe Viveros suggests we can either find inspiration wherever we are, in our local community groups, or among ancient societies that still remember how-to live-in balance with the living world. Chapter 12, “The Constant of Happiness and Comparative Ecologies”, is an embodied state of being that has an empathetic relationship with the soul, the spirit, and the body’s emotional intelligence. Anna Crozier recognises embodied state that provokes a seamless, empathetic rapport with nature, and there is an awareness of being part-of and not apart-from a sense of enchantment. This connected field is experienced as a resonance, animated pulse and contains electron distribution. This electron presence within the human body can be measured with the advanced technology of electro-photonic analysis, a specialised camera that measures the radiating qualities of light projected from the body. The constant of happiness is an emotion that relates to the distribution of electrons within the body and projections of consistent iridescent light into the auric field. This field provides feedback on the strength of the immune system. The constant of this field is an indication of a fitting-in with the non-human species within a wilderness habitat. It is the body’s intelligence that responds to this invisible, visible pulsating ecology of aliveness. It is experienced as an elevated feeling that contains a sense of animated, vibrational spatiality. The field of the constant is an ecology that is self-organised and self-aware and thus, nature is all-pervading. Chapter 13, “The Economics of Happiness: An Exploration for Guiding Principles”, confirms that for a dignified life, the basics are necessary, and they are mostly free in nature, but today, it is under the yoke of economy. Why is the Commons so important for humanity? The powerful need the Commons (natural resources) for production. Further, the just-in-time concept makes transporting relentless, and AI

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brings better functioning but overrides labour. Chemical agriculture further kills the Commons such as the soil, plants, and microbes, pollutes the air, water—unending effects to them, directly affecting humanity—and all other living organism on the planet earth. There is a mix between the free market and free exploitation of nature. There are limited resources, and new marketing functions need to align with needs and not waste. The present status of the Commons undermines happiness. There is poverty and greed. Unless the pressure on the Commons is relaxed there will be no way towards global happiness. No model of economics has really been able to bring happiness. And now it may even be more difficult unless the management of the commerce brings changes completely and honours the Commons. Gunter Pauli explores these issues with certain concepts such as zero-waste and non-liner logic and suggests that there can be a better economic model for happiness and believes that it is vital to remind that the Economy of Happiness is not against globalisation, but it is in favour a much better system. Chapter 14, “What If Happytalism Becomes the Next Step of Human Existence?”, argues that a change is necessary. What is Happitalism? Luis Gallardo’s discussions in this chapter make readers realise that a new development paradigm is an absolute requirement. Why would Happitalism work? Gallardo emphasises because Happiness is the driving force. Then, what needs to be changed? Gallardo tackles the issue carefully, first highlighting how various systems of commerce have failed happiness. The most striking example is the GDP model and its failure. The chapter specifies the need for a collective and conscious mind to bring change. Gallardo suggests it is a doable idea if hearts and souls come together to understand spirituality, quantummechanics, and the biology of beliefs, as they consider everything is united, to build relationship as one. He suggests the ultimate way forward is to bring the concept and practice of Happitalism in education through social and emotional learnings. Part III, Gratification in Practice, has seven chapters guiding us on how to practice overcoming different emotional conditions. No one chooses to suffer. Human beings are endowed with so many opportunities that by recognising, pausing, and realising one can be happy. Faiths and beliefs seem to condition our minds and provide an avenue for change as well. There are various ways to become happy, free from emotions, and as well enunciate resilience. In self-realisation one creates awareness making it a part of one’s living. Chapter 15, “From Stress to Happiness”, begins with a short formula for steps to take in coping with stressful situations, including resilience building strategies; Julie Leoni and Dorota Owen provide biological and evolutionary reasons for stress behaviour and the relevance of resilience in it. Examining stress within a world of increasing complexity, it provides commentaries on educational and therapeutic interventions as well as community networks as ways of building resilience to threats. Various stresses from attachment, personality, and workspaces are considered, and approaches to eliminate them are very well laid down by the authors. Chapter 16, “Is There a Positive Correlation Between Forgiveness and Happiness?” examines and explores the possibility of a relation between the two. Is forgiveness important and how to practice it? Do various cultural beliefs and faith also understand that forgiveness leads to happiness? Measures of forgiveness become a

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bit tricky with the disposition of various understandings and faith. So, one measure for forgiveness may not necessarily work for all kinds of cultures and religions. This study suggests a measure and practice that may work for forgiveness. It argues that the ability to forgive depends on the attitude of a person, and one who can forgive is considered as a powerful person. Non-forgiveness brings negative emotions as they are residing in the mind, and thus bring unhappiness. With forgiveness, one can make a relationship deeper, become kind, and release a lot of burden in the mind. Further, self-forgiveness has much positivity to one’s life and our energy begins to vibrate at a higher frequency because we free ourselves from guilt, shame, regrets, and other emotions, and it takes us to the higher plane of love, joy, and peace. With an applicational orientation, William Fergus Martin draws upon evidence on the relation between happiness and forgiveness to propose steps on how one can forgive the self and others. Chapter 17, “Happiness: Developing Skills for Meditation”, discusses conditions for happiness. It approaches the very important questions: can happiness be practised as a skill? Is practising mindfulness the way to happiness? Inner life is equally important but because of the way we live in the world, outer life seems to be more desirable and thus we bring a disconnect with the self. There are both good and bad seeds in the store consciousness. Which one of them we nourish depends on how we awaken our awareness, the earlier the better for mindfulness. Once the awareness dawns, the journey towards the practices becomes acceptable and easier to follow. It then changes in habits and our subconsciousness, or the store consciousness, begins to take us to the direction so desired for happiness. Unlike animals that develop skills after birth, humans learn slowly based on love, compassion, kindness, care, and so on. Against the background of various cultural and religious approaches to achieve the same goal, the Buddhist practice which guides through loving kindness, calming the mind, and developing insight is elaborated based on the first-hand experience of Tho Ha Vinh. He illustrates the same with examples of the mainstream use of mindfulness in schools and businesses with special examples from Vietnam. Chapter 18, “A Multidisciplinary Approach to Understanding Wellbeing in Dying”, addresses the question, is it possible to prepare oneself for a happy dying? Death will come; it cannot be stopped but how one passes away with wellness is what the chapter establishes. Through case studies, Krittika Sharma suggests that one can design the passing away process. Death is a big loss for relatives and loved ones, and people share so many unfulfilled wishes on their deathbeds. Through a multidisciplinary orientation, Sharma suggests strategies for closure in such contexts. Most deaths in the West happen in hospices, and there is no personal touch to it—the cleaning and disposal process from the hospice is so fast that it seems the person never existed. Sharma proposes a successful dying with care. She provides ways to lay a foundation for dying with dignity and suggests ways for inquiry, discovery, and cocreation, and ‘choreographing’ the death in good time. Chapter 19, “Communication, Happiness, and Wellbeing”, discusses the question, can communication make or break happiness and wellbeing? How does the construction of communication support happiness and wellbeing? Here, Vijay N. Giri investigates the benefits of communication in families, organisations, and beyond.

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Giri inquiries into the historic foundation of communication and examines how it identifies a person from what s/he speaks depending on the beliefs, tradition, culture, faith, and so on. Communication often doesn’t resolve issues, and can be counterproductive. To make communication effective, empathic listening where one steps into the shoes of the other person and feels word by word can cultivate loving speech. Giri, with support of evidence, discusses that communication is found to support kindness, relationship, optimism, forgiveness, and more bringing peace in one’s life. Right communication helps in eliminating misunderstanding and connects us to greater goodness of happiness and wellbeing. Chapter 20, “The Economics of Happiness: An Experience from Ladakh”, explores what makes Ladakhi happy people. Are culture, tradition, and religion responsible for community happiness? It is from a long association of 15 years with which Helena Norberg-Hodge examines their happiness. The rich examples of how people lived and supported each other for each other’s wellbeing and happiness can be practised if desired, she suggests. She finds that culture, customs, and relationships are some of the prime reasons for their happiness. They are free of neurosis and rely on one another completely. The values of spirituality, love, and interdependence that they live with reinforce their cohesiveness. No one is left behind. They share and care without any age bar. Women/men were equal, rather women held the socioeconomic power. Some of the binding blocks for their happiness are social cohesion, connection to nature, slower pace of life, sense of belonging and security, cultural functions, and spirituality. Critiquing rapid economic development and its resulting in deep psychological and spiritual costs for the Ladakhi people, she suggests a re-examination of modernisation, and alternative possibilities for the economics of happiness. Chapter 21, “Characteristics of Happy People”, investigates the traits of happy people with various activities and exercises that one can easily practice. Deepak Ramola and Suhasini Barman have experience suggesting that happy people are curious, enthusiastic, compassionate, grateful, optimistic, authentic, adaptable, content, and focused. They also argue that happy people are not always happy. However, when sadness strikes them, it does not linger for long with them as opposed to others. In order to understand happiness, Ramola and Barman get into worlds of past and present thought-leaders, and investigate relations with success, optimism, myth, money, and sociability. They try to answer if happy people exist and consider a laundry list of things that makes people happy, at least for now and here, if not for the sustained aspect of it.

Contents

Part I 1

2

Inner and Outer Spaces

Happiness Research from the Psychological Perspective: Thoughts of an Optimist . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lilavati Krishnan

3

Blissful Space Within and Without: Explorations Through Mandala and Vastu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Suchitra Pramanik and Priyadarshi Patnaik

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Self-Architecture for Sukha: Mind++ for Integral Wellbeing . . . . . . Anuradha Choudry and Subhashini Ramasubramanian

4

Harmony Theory: Positive Organisation with Philosophical Foundations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Michael Zirkler

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Public Health as a Paradigm for Happiness: Understanding Vaccine Impact . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sangeeta Das Bhattacharya

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Linguistic and Cultural Exploration of the Indian Concept of Happiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113 Rashmi Ranjan Behera, Chandan Kumar Maity, and Priyadarshi Patnaik

Part II

Innovative Dimension

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Gross National Happiness: The Interdependent Domains of Happiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129 Saamdu Chetri

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A New Economy for Happiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173 Bhagirath Behera

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Contents

Happiness and Hope in Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193 Giles Barrow

10 Interdisciplinary Perspectives on Social-ecological Wellbeing . . . . . . 205 Prateep Kumar Nayak and Sisir Kanta Pradhan 11 Post-capitalism: Towards Social and Ecological Wellbeing . . . . . . . . 221 Felipe Viveros 12 The Constant of Happiness and Comparative Ecologies . . . . . . . . . . . 233 Anna Bowering Crozier 13 The Economy of Happiness: An Exploration for Guiding Principles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259 Gunter Pauli 14 What if Happytalism Becomes the Next Step of Human Existence? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 Luis Gallardo Part III Gratification in Practice 15 From Stress to Happiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339 Julie Leoni and Dorota Owen 16 Is There a Positive Correlation Between Forgiveness and Happiness? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363 William Fergus Martin 17 Happiness: Developing Skills for Meditation . . . . . . . . . . . . . . . . . . . . . 383 Tho Ha Vinh 18 A Multidisciplinary Approach to Understanding Wellbeing in Dying . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 417 Krittika Sharma 19 Communication, Happiness, and Wellbeing . . . . . . . . . . . . . . . . . . . . . . 445 Vijai N. Giri 20 The Economics of Happiness: An Experience from Ladakh . . . . . . . 473 Helena Norberg-Hodge 21 Characteristics of Happy People . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 487 Deepak Ramola and Suhasini Barman Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 509 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 515

About the Editors

Saamdu Chetri a pilgrim of love and compassion, was born in a cowshed in remote Bhutan. After working for 25 years in the private and development sectors and five years in the first democratically elected Prime Minister’s Office as Head of Good Governance, he instituted the GNH Centre as one of its founding members and headed it for five years. In his 35 years of life’s working journey, he has been teaching, consulting, and speaking at various international and national occasions on various topics, including in the House of Commons in the British Parliament, Senators of Philippines, among others, and dozens of universities and colleges in the world including India. He has many interviews with all kinds of media and wrote three books with several contributions to many books. Since December 2017, he is engaged as Visiting Faculty (Professor) at the Rekhi Centre of Excellence for the Science of Happiness, IIT Kharagpur, India, and his mindfulness journey continues. He is a recipient of Lord Buddha Peace 2016 from Samata Sahitya Academy, and he is reflected in the 100 Prominent People of Modern Bhutan, 2008, in the book by Dr. C. T. Dorji. He is dearly referred to by BBC as a Happiness Guru. Tanusree Dutta has been working as Associate Professor at the Indian Institute of Management, Ranchi. Prior to this, she has been working in other prestigious Institutes like the Indian Institute of Technology Kharagpur, Rajasthan, Banaras Hindu University, etc. Dr. Dutta had obtained her postgraduate and doctorate degrees from Banaras Hindu University and the Indian Institute of Technology Kharagpur in 2000 and 2004, respectively. She has research publications in peer-reviewed national and international journals, which have been cited in manuscripts and books of national and international repute. She also has her credit to an edited book entitled Bias in Human Behaviour and a book on Neuromarketing in India: Understanding the Indian Consumer. Apart from academics, she has also been actively involved in conducting various training programs and consultancy assignments for different companies. Manas Kumar Mandal is Distinguished Visiting Professor at the Indian Institute of Technology Kharagpur. He is also Adjunct Professor at the National Institute of Advanced Studies, IISc, Bengaluru. He was formerly Distinguished Scientist xvii

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and Director-General of Life sciences in DRDO, India. He holds a Ph.D. degree in psychology from Calcutta University, India; completed his postdoctoral research as Fulbright Fellow, USA, and NSERC Fellow, Canada. As Visiting Faculty, Dr. Mandal completed his tenure at Harvard University, USA; Kyushu University, Japan; and Aachen University, Germany. Dr. Mandal specializes in the areas of Neuropsychology and Cognitive Sciences. He has his credit to 14 books and over 100 research papers in international and Indian journals of high repute. This research is cited in more than 300 international journals and books with over 5000 citations. Priyadarshi Patnaik is a Professor at the Department of Humanities and Social Sciences, and Chairman of Rekhi Centre of Excellence for the Science of Happiness, IIT Kharagpur. He is also Secretary of Nehru Museum of Science and Technology, IIT Kharagpur, and Rector’s Nominee of Technology Students Gymkhana, IIT Kharagpur. His areas of research include Relationship and Well-Being, Visual Communication, Music and Emotion, Communication and Culture, Media Communication, Translation, and Digital Humanities. He has authored and edited more than 14 volumes of text, reference, and creative work. He has a number of research papers, translations, poems, short stories, illustrations, and photographs in many national and international journals.

Abbreviations

ACTH ANS CFR CIW CMC DNA EMDR EPI GAVI GCMS GDP GDV GLOF GNH GNHR GNW HDI HPA MBCT NCBI NCERT NICE NYC PE PP REBT RGOB SAM SEL SES SEWB

Adrenocorticotropic Hormone Autonomic Nervous System Corticotropin-Releasing Hormones Canadian Index of Wellbeing Community Mobilisation Coordinators Deoxyribonucleic Acid Eye Movement Desensitisation and Reprocessing Expanded Program of Immunisation Global Alliance for Vaccines Gas Chromatography-Mass Spectrometry Gross Domestic Product Gas Visualisation Device Glacial Lake Outburst Flood Gross National Happiness Gross National Happiness Research Gross National Wellbeing Human Development Index Hypothalamic-Pituitary-Adrenal system Mindfulness-Based Cognitive Therapy National Centre for Biotechnological Information National Council for Education, Research and Training National Institute of Clinical Excellence New York City Polythene Polypropylene Rational Emotive Behaviour Therapy Royal Government of Bhutan Sympathomedullary (SAM) pathway Social and Emotional Learning Socioeconomic Status Social and Emotional Wellbeing xix

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SIT SWB TA UNDP UNGA WHO XR

Abbreviations

Stress Inoculation Therapy Subjective Wellbeing Transactional Analysis United Nation Development Program United Nation General Assembly World Health Organisation Extinct Rebellion

Part I

Inner and Outer Spaces

Chapter 1

Happiness Research from the Psychological Perspective: Thoughts of an Optimist Lilavati Krishnan

Happiness is when what you think, what you say and what you do are in harmony. —Mahatma Gandhi.

Abstract Happiness is considered to be a life goal that can be elusive and yet one that all humans wish to achieve. Its importance is acknowledged by everyone, but there may be scepticism or lack of enthusiasm about research on happiness. The present essay aims at pointing out that happiness research as an area is promising. The discussion begins by outlining how this research area can be meaningful and summarises the various conceptualisations proposed in the philosophical, psychological, and economic perspectives. Possible integrative conceptual frameworks are then considered. After a brief description of the main methods and indicators used in this research, findings showing cultural influences on happiness are analysed. The significant correlates of happiness are summarised, including economic factors, equality, and social justice, prosociality and gratitude, and personality correlates. The discussion concludes by listing some issues that are still insufficiently explored. Considering the progress the area has already made, optimism is expressed about the future of happiness research and its expected contribution to national and social policy formulation towards a happy society. Keywords Psychological perspective · Happiness concept · Correlates of happiness · Sustainable wellbeing · Cultural influence

There seems to be universal agreement that happiness is the ultimate goal of human life. It is therefore not surprising that individuals put in all necessary efforts towards pursuing happiness in their own ways, depending on their own definitions of this L. Krishnan (B) IIT Kanpur, Kanpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_1

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concept. In simple words, happiness is “an internal experience of a positive state of mind” (Lu & Shih, 1997, p. 182), an experience humans are normally familiar with, and that comes to them spontaneously through “engagement with nature” (McMahan, 2018). Clearly, happiness and its close kin, wellbeing, are major aspects of what is positive in human life. Ever since psychologists sounded the bugle of a field called Positive Psychology, attention is being directed to diverse positive facets of human experience and behaviour that may be summed up in the words hedonia and eudaimonia. The former refers to the pleasure principle, and the latter is translated as “human flourishing and prosperity,” or living life well, generally interpreted as “happiness and welfare”. While the intensive study of happiness has been boosted by the emphasis on positive psychology, it has underlined ideas such as virtues, character strengths, hope and optimism, mindfulness, contentment, resilience, ‘flow,’ wellbeing, and welfare. Although the importance of all of these qualities is acknowledged, there are numerous questions that arise that are to be answered. For instance, when an international body announces the ranks of different nations on the World Happiness Index, a natural response is to ask why certain nations rank low while others rank high on overall happiness. The world has also witnessed large-scale suffering because of the COVID-19 pandemic, with happiness and wellbeing levels varying cross-nationally. The explanation for such dissimilarities will be available only when systematic research is undertaken on the determinants of happiness and wellbeing. Yet the idea of research on something called ‘happiness’ evokes diverse reactions, ranging from enthusiasm and curiosity, at one end, through disbelief and scepticism, to disapproval, at the other end. Many believe that happiness is a coveted but elusive goal, a psychological or spiritual state to be experienced by the individual, which cannot always be explicitly put into words. By analysing it through research, we take away its beauty and mystery. Others wonder whether happiness research would have any practical value. There are also those who feel that conducting research on something as abstract and subjective as happiness is only a waste of time, effort, and resources. The aim of the present essay is to show that such opinions about happiness research need to be corrected, considering that this area, in fact, has great promise and potential for growth. Happiness research has been described as a ‘mushrooming’ as well as a ‘controversial’ area, and as expected; it contains several debates, gaps in information, and many issues that require clarification. The discussion starts on the premise that these features should be taken as signs of healthy growth. They should lead to even more active research that resolves existing ambiguities and provides insights that would enrich the field of happiness and wellbeing. Taking an academic approach, the deliberation begins by commenting on the meaningfulness of happiness research. Without directly venturing into the avenue of “how to be happy,” issues that require more attention in happiness research are described and analysed. The contributions of experts to the understanding of various aspects of happiness in the last five decades or so are acknowledged and cited. Specifically, the following aspects are included: the conceptualisation of happiness; its measurement; the role of culture; major correlates of happiness, including

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economic factors, social justice, prosociality, and personality variables. The discussion concludes with a summary of the main issues that remain to be examined, and a note of optimism regarding the future of happiness research.

Meaningfulness of Happiness Research In what ways can happiness research become useful and meaningful? At the individual level, research findings on happiness can be used by people to interpret their respective happiness levels (for example, those that show a positive correlation between happiness and self-esteem, altruism, the pursuit of leisure-time activities, and so on). Happiness is said to be an indispensable part of human development (Anand, 2016). There is some evidence that being happy leads to success (Lyubomirsky et al., 2005). Apart from this, there are other considerations that can make happiness research meaningful. First, happiness research is required in order to dispel a fundamental doubt that some people may harbour. People ‘know’ at a personal level what are happiness and unhappiness, are naturally capable of experiencing and expressing them, and make happiness their goal in life. For instance, the recent COVID-19 pandemic played havoc with people’s wellbeing globally, and the devastating consequences were too obvious to require ‘research’. With such experiences, what further knowledge can we obtain from research on happiness that people do not already know? A suitable response to such scepticism could be that happiness (or unhappiness) can, indeed, be naturally experienced by everyone. The exceptions would be persons suffering from anhedonia (inability to experience happiness) stemming from severe stress, depression, or neural disorders, normal persons with trait anhedonia (Keller et al., 2013), and those who experience “fear of happiness” or cherophobia (Joshanloo, 2013). Nevertheless, while people’s experiential ‘knowledge’ of happiness is no doubt very valuable, it can be enriched by critical thinking and analysis. Happiness research can provide analytical answers to the unresolved aspects of one’s subjective happiness through information based on systematic investigations. Secondly, happiness varies among persons, contexts, and cultures. The definitions of happiness vary widely. Just as one person’s meat may be another person’s poison proverbially, what one individual calls ‘happiness’ may or may not be so for another individual. Moreover, some descriptions of happiness seem to reflect common knowledge, not requiring research. For instance, a reward, good news, success, praise, and the like make a person happy, and the opposite of these make a person unhappy. To this observation, a counterpoint would be that it is precisely the common-sense-like features of concepts and correlates of happiness, that necessitate further research on happiness. The intellectual challenge posed by the bewildering range of views about ‘happiness’, necessitating a search for appropriate definitions, can be met effectively only through systematic research. Thirdly, doubts are often expressed about whether objective measurement of something as abstract and subjective as happiness is possible at all. On this aspect, the

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existing scepticism in some quarters can be allayed by studying happiness research with a critical vision. As curiosity about happiness mounts, several methods of assessing happiness and diverse indicators of happiness are being suggested and used by researchers. The research so far exhibits sufficient sensitivity to the need for psychometric soundness in the ‘scientific’ assessment of happiness and wellbeing. It may be hoped that additional research in the area will demonstrate that one can adopt an objective approach to the assessment of happiness while acknowledging and respecting its subjectivity. Finally, inquiring into the correlates and causes of happiness has significant implications for government, organisational, and social policy. Bhutan, a small Himalayan country, has attracted world attention because it works towards the goal of national happiness, following the policy that “Gross National Happiness is more important than Gross Domestic (National) Product” (Oxford Poverty and Human Development Initiative, n.d.). Emulating this example, governments wishing to ensure the wellbeing and welfare of their citizens would be advised to promote research on what makes for or deters happiness in their respective countries. The issue of incorporating happiness into policymaking has been critically considered by some authors (Burchardt, 2013). Detractors may point out several practical obstacles in gathering the required information and the numerous contradictions or inconsistencies in the findings pertaining to correlates of happiness that evidently make it difficult to establish definite cause-effect relations. Such a state of affairs is, indeed, likely to initially generate a sense of uncertainty regarding the usefulness of happiness research. Yet, for both academic and application purposes, debates and contradictions are precisely the starting point of inquiries into happiness. In the last five decades, the volume of literature on happiness and wellbeing has increased, including books, articles, professional journals, and audio-visual media. All of these are expressions of growing academic interest in the area. As has already been suggested by some scholars, meaning can be added to happiness research by addressing gaps in information. Inconsistencies in the role of various factors in happiness can be resolved only by moving beyond conceptual ‘what?’ aspects of happiness and inquiring into the dynamics of happiness by addressing motivational ‘why?’ and process-related ‘how?’ questions. The answers to these questions would provide immensely valuable inputs for national and social policies.

Concepts of Happiness Is it possible to integrate diverse concepts about happiness into a multi-faceted conceptual framework? Happiness has been conceptualised in so many different ways that understanding the implied meaning of the concept is not easy. The meaning of happiness may vary from that of a temporary state, such as how a person is feeling at the particular point of time when the question is being asked, or for a short period of time preceding that moment, to a general state of feeling well that is relatively stable (Oishi, 2018). It

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could also depict a philosophical-spiritual-religious view, as discussed below. Thus, those interested in the concept of happiness have two broad options: they may leave the concept as it exists, in its multi-coloured form, and focus on a particular perspective when analysing or discussing it. Or they may evolve a multi-faceted conceptual framework that integrates various perspectives. The statement below testifies to the multi-dimensional nature of happiness, and, in a sense, paves the way for a conceptual integration: “…. happiness has a long philosophical tradition, a biological core, a close match with economics, psychological standing, sociological significance, and political implications” (Brockman & Delhey, 2010, p.1). We may commence by broadly classifying the major happiness concepts into (a) philosophical (religious-spiritual) perspective, (b) psychological perspective, and (c) economic perspective. It must be noted that such a classification is only academic. There is some overlap between these views, and there could be alternative ways of interpreting them.

Philosophical (Spiritual-Religious) Perspective of Happiness Happiness has been described as a concept that is “ …. down-to-earth, innocent, and non-ideological, but promising…” (Brockman & Delhey, 2010, p. 1). There is a wide array of ideas pertaining to happiness, proposed and propagated by philosophers and religious-spiritual thinkers, and is often depicted as something that can be experienced but not easily expressed verbally. In Christianity and Islam, happiness is said to be attained through an ethical life. Judaism emphasises a form of self-realisation as the key to happiness. Jainism posits desirelessness, rejection of sensual pleasure, compassion, and moving towards true knowledge of the self as the route to happiness. Buddhism, as propounded by religious leaders like Dalai Lama, teaches that happiness (sukh) is achieved through peace of mind, which in turn means freedom from suffering (dukkha) that comes from craving, desires, and ignorance (Ricard, 2007). According to Hinduism, Buddhism, and Jainism, specific paths should be followed that include some elements mentioned in other religions, and help in achieving physical, mental, and spiritual happiness. True happiness as the goal of life is nirvana or moksha, which entails complete liberation from the life-death cycle, salvation, or becoming one with the Ultimate Reality. In stark contrast to this spiritual-religious view of happiness is the Epicurean or charvak philosophy: happiness lies in material pleasure. There are yet other views that emphasise more abstract facets and see happiness as a state of feeling good, satisfied, and at peace with oneself in a holistic, context-free way. This experience is connoted by the word swasti in Sanskrit, literally meaning ‘wellbeing’: the latter is elaborated as “A positive state of mind that enables a person to function effectively within society”. Some other terms from Indian philosophy also convey notions related to wellbeing. In the worldly sense, ‘sukh’ refers to freedom from distress. ‘Anand’ (translated as ‘bliss’ in English) may be interpreted as the

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spiritual equivalent of happiness. Extending the idea of sukh to physical and mental health, and, further, to the moral and spiritual domain, specialists in Ayurveda, the ancient Indian school of medicine and health, have presented details about how happiness can be defined as a state achieved through the cleansing of the body, actions, and desires (Chiplunkar et al., 2017). The Chinese philosophies of Taoism and Confucianism suggest ways of being happy. Taoism advises people to “enjoy the moment” in the present rather than think of the long run because one has no control over the latter. Confucianism propagates a more positive idea regarding making life meaningful through one’s effort, and through engaging with society (Zhang & Veenhoven, 2008). Many Western philosophers have also expressed views about the way to happiness. Plato mentions four virtues, namely wisdom, justice, courage, and moderation, that determine happiness. Of these, justice seems to play the most important role in assuring happiness. In Plato’s view, a just person’s reason governs the “desire for honour,” and as a result, he/she “….is fulfilled, at peace, and truly happy.” (Austin, 2010). Further, Plato elaborates on Socrates’ proposal of three elements that guide the human soul: the appetitive, spirited, and rational elements. The appetitive element motivates the soul to seek material pleasures, whereas the spirited element seeks what is honourable. The rational element makes the soul seek truth through knowledge. In Plato’s view, in order to attain happiness, the rational element must dominate over the appetitive and spirited elements. Thereby the human being acquires the virtues necessary for happiness, namely wisdom, self-control, justice, and courage. Aristotle’s view of happiness is very detailed and has contributed many ideas that have been incorporated into contemporary psychological approaches. To make the discussion brief, only two aspects are mentioned here. A well-known component is eudaimonia (referred to earlier). Another component is that of being virtuous, as a key element, in happiness (Austin, 2010).

Psychological Perspective of Happiness As in the case of philosophical views, psychological views of happiness are also multi-faceted. Some of the psychological perspectives are linked to biology and neuroscience. Happiness as a biological tendency and emotion: Happiness has been conceptualised as an innate tendency expressing hedonism, a natural proclivity to move towards anything pleasant and to move away from or avoid anything painful. Because of its unquestioned affective component, it is classified as one of the primary emotions. Investigators working on the neurobiological bases of happiness have reported that specific cortical and subcortical regions are activated during hedonic states, that is, states reported as ‘pleasurable’ by the individual (Kringelbach & Berridge, 2010). Considering happiness as an emotion, Buss (2000) has discussed the evolution of happiness as a biological tendency and the effect of certain environmental obstacles

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that make it difficult for people to experience happiness—for instance, in the form of anhedonia, mentioned earlier. Evidence of a genetic basis of happiness has been presented by researchers (Bartels et al., 2010; Lykken & Tellegen, 1996), as well as the role of a biologically driven “permanent hedonic gradient” (Kovac, 2012, p. 299). In addition, a significant positive correlation has been found between nation-level percentages of “very happy” respondents, on the one hand, and the prevalence of a specific allele, on the other: the allele participates in the processing of a substance called anandamide (an apt name) that is said to diminish pain and increase sensory pleasure (Minkov & Bond, 2016). It is suggested that this genetic factor may account for cross-national variations in self-reported happiness. Furthermore, happiness as subjective wellbeing is related to personality traits that are part of the five-factor model of personality (Weiss et al., 2008). These traits are said to have a genetic basis. Besides, the natural biological capacities for cooperation, and forming close bonds and deep friendships can provide a route for attaining happiness through interpersonal relationships. Psychologically, happiness is much more than an emotion. It refers to a pleasant state, changing according to the context and stimulus, and ranging from feeling good, through contentment or satisfaction, joy, thrill, and elation, to a state of ecstasy. It could take the form of a “peak experience” (Maslow, 1964) when witnessing the beauty of nature, or the experience of spiritual enlightenment. In common experience, happiness may lie in laughing out loud, listening to or playing an excellent piece of music, reading an inspiring book, winning a coveted gold medal, or going through a ‘eureka!’ experience when solving a problem. Experiences such as surviving a near-fatal encounter, or recovering from a bereavement may give a special form of happiness. While acknowledging the strong positive emotional component of these experiences, they may be described in terms other than ‘happiness’. An extension of the affective side of wellbeing has been presented by Davidson (2004) in the form of affective style and its link with wellbeing. Describing “affective style” as the way in which an individual consistently responds to situations that evoke positive and negative affect, Davidson discusses in detail its biological and neural correlates, and the role of the prefrontal cortex and amygdala in emotion regulation. These affective aspects are connected to resilience and adaptation, and thereby to wellbeing. Another view of happiness that has generated some debates is the notion of a ‘setpoint’ of happiness, also known as the “hedonic treadmill” or hedonic adaptation (Brickman et al., 1978). This view proposes that human beings have an ‘average’ level of happiness which they tend to maintain even after variations brought about by changing circumstances. The set-point theory has been presented in different versions (Veenhoven, 2006). A robust genetic basis of the happiness set-point has been found by some experts (Lykken & Tellegen, 1996), with circumstances playing a smaller role in comparison. This aspect receives support from the evidence of a trait basis of wellbeing—for example, an association between extraversion and positive affect and that between neuroticism and negative affect (Costa & McCrae, 1980). Elaborating on the hedonic adaptation idea, Kahneman (1999) proposes that it is a Good/Bad dimension in the evaluation of wellbeing that enters into the hedonic

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treadmill, which is closer to a satisfaction treadmill. A positive feature of the setpoint notion of happiness is that it represents the capacity of human beings to “bounce back” to a normal, positive emotional state even after facing a traumatic situation. More will be said below about the set-point theory. Regarding unhappiness, not much has been said about it in the context of wellbeing, except that it suggests the absence of happiness, and that it differs from grief or anhedonia (the inability to experience happiness). However, there is some interesting evidence (though not extensive) on aversion to or fear of happiness, also referred to as cherophobia (Joshanloo & Weijers, 2014). This state is said to involve a fear that happiness may bring some bad or unpleasant consequences and is, therefore, to be avoided. Happiness as a stable psychological state: Moving beyond a biological tendency or contextual emotional experience and encompassing more psychological elements, the area now famous as “positive psychology” sees happiness as a relatively stable state, named Subjective Wellbeing (SWB) (Diener, 1984, 2000). “…subjective wellbeing is a more scientific-sounding term for what people usually mean by happiness” (Seligman & Csikszentmihalyi, 2000, p. 9). Happiness has been analysed by some scholars in terms of hedonia and eudaimonia, mentioned earlier in the present discussion. Hedonia gives prominence to emotional facets and is studied as subjective wellbeing (which includes life satisfaction along with emotional aspects). Eudaimonia is examined as psychological wellbeing, giving importance to aspects such as a meaningful life. Thus, happiness and wellbeing must be comprehended as a blend of affective, cognitive, and motivational elements. Many psychological views pertaining to happiness contain elements of both aspects, hedonia and eudaimonia. This itself may be one kind of integration. For example, Veenhoven (2000) specifies that happiness is one of the Qualities of Life and is only one of the constituents of a “good life”. Happiness indicates a perception of life, with hedonic level, contentment, and overall evaluation as three components that represent a judgement by the individual (not a collectivity), of his/ her own life in terms of its pleasantness or favourability. In this background, Quality of Life can be appropriately understood by combining two dimensions, namely outer/ inner qualities and life chances/life results. The combination of outer qualities and life chances can be seen in the liveability of the environment, and that of inner qualities and life chances are seen in the lifeability of the person. Life results combined with outer qualities can be seen in the individual’s perceived usefulness of life, and when combined with inner qualities, it can be seen as satisfaction with life. The four combinations might impart varying degrees or forms of happiness. For example, “…a life can be happy but not useful, or useful but not happy” (Veenhoven, 2000, p. 25). Similarly, in the analysis by Diener and his collaborators (Diener, 1984; Diener et al., 1999), the positive state called subjective wellbeing goes beyond hedonia, and has three components, namely positive affect, low negative affect, and life satisfaction, each varying on a continuum. Extending the compound notion of happiness, Seligman’s (2002, 2011) concepts of authentic happiness and flourish not only contain the essence of eudaimonia but also include one aspect of subjective wellbeing

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(positive affect) and additional components, represented by the acronym PERMA, which stands for Positive Emotion, Relationships, Meaning and purpose, and Accomplishment. The distinction made between (1) a “life of enjoyment”—the Pleasant Life, (2) a “life of engagement”—the Good Life, and (3) a “life of affiliation”—the Meaningful Life by Seligman (2011) and other pioneers of Positive Psychology seem to reflect much of what Veenhoven (2000) proposed about happiness. To these facets of happiness, one should add the element of the ‘flow’ experience— a sense of engagement and deep involvement with the activities one undertakes— which helps in reducing monotony and dullness, and in approaching life with a fresh sense of challenge (Csikszentmihalyi, 1990). Three significant conceptual additions to the notion of wellbeing and the “Good Life” deserve mention in the context of happiness. These are mattering (Prilleltensky, 2020), meaning in relation to the self (Huang & Yang, 2022), and psychological richness (Oishi & Westgate, 2022). Mattering refers to the sense that one ‘matters’, to oneself, and to others, the sense of “…feeling valued and adding value” (Prilleltensky, 2020, p. 16). Described as a basic human need, mattering is related to mental health and friendship, and to happiness and wellbeing. Meaning in life has been conceptualised in multiple ways. In one approach, Frankl (1963) pioneered the idea of the meaning of life and made it the core of logotherapy in his clinical practice. Some experts highlight how meaning in life, along with mattering, impacts wellbeing. Another approach is the elaboration of meaning in life, in relation to the self, expressed through self-enhancement and selftranscendence (Huang & Yang, 2022). Both tendencies signify positive motives. Selfenhancement refers to endeavours aimed essentially at benefitting oneself, whereas self-transcendence entails activities that go beyond oneself, and aim at benefitting others or society. A set of seven experiments demonstrate that people cognitively define meaning to a greater extent by perceiving self-transcendence rather than selfenhancement. According to some experts, meaning as self-enhancement and selftranscendence may be an adjunct to, and not necessarily a part of happiness or wellbeing, but it certainly extends this concept. Psychological richness (Oishi & Westgate, 2022) refers to features such as “…variety, interestingness, and perspective change” in one’s experience and perception, boosted by “…curiosity, spontaneity, and energy…” (Oishi & Westgate, 2022, p. 793). As such, richness complements the hedonia-eudaimonia components of happiness, and the meaning component. These experts provide a detailed analysis of the happiness-meaning-psychological richness triumvirate, pointing out features of richness that are not present in happiness and meaning. Richness can be assessed not only quantitatively but also through uncommon sources such as people’s obituaries. The findings of a survey are discussed which show that, between a happy, meaningful, and psychologically rich life, the preference is highest for a happy life, and least for a psychologically rich life. Yet the component of richness contains a compelling depth that enhances our understanding of wellbeing and happiness. Viewing the diverse concepts linked to happiness and wellbeing described above, one may get the initial impression that some of them mirror each other. Actually,

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these notions have been proposed in contexts that not only share some similarities but are also dissimilar in other respects. Therefore, these concepts are best interpreted as being mutually complementary, and deal with happiness as a relatively stable state. A good example of happiness as a stable state is the set-point theory, mentioned earlier. Addressing this notion, there are recent empirical investigations that examine whether individuals can modify their wellbeing levels through their own behaviours (Sheldon & Lyubomirsky, 2019). These authors critically assess the pie-chart of the Sustainable Happiness Model, SHM (Lyubomirsky et al., 2005). The SHM proposed that sustained happiness is made up of three components, of which the set-point (largely genetically determined) is the largest, followed closely by intentional activity; circumstances constitute the smallest component. This would imply that not much change would be possible in one’s happiness level. Considering that in reality people do experience changes in their wellbeing, some other models were proposed, such as the Hedonic Adaptation Prevention (HAP) model, Eudaimonic Activity (EA) model, and the Positive Activity (PA) model. As explained by the authors, in the HAP model, hedonic adaptation refers to “getting used” to changes in wellbeing that result from a positive life change. This can be exhibited by decreasing positive emotions, or an increase in the wished-for positivity. The tendency towards hedonic adaptation can be modified by effortfully retaining positivity after the life change, and avoiding thoughts about deserving better. The EA model proposes that engaging in eudaimonic activities (such as prosocial behaviour, cultivating positive relationships, expressing gratitude, and other actions based on positive values) leads to SWB. The PA model posits that positive activities increase wellbeing through positive thoughts, emotions, behaviours and need satisfaction. This relationship is mediated by a “person-activity fit”. That is, the activities should be appropriate for the person, implying that varying positive activities would enhance the wellbeing of different individuals. All of these models convey the idea that the set-point is not to be construed as an unchanging happiness ‘point’ once it is set. Instead, a person’s set-point can be modified (increased) through a person’s intentional activities, even if there is a tendency to revert to it. In short, the psychological views of happiness nicely illustrate the multidimensionality of the concept. Philosophical notions are amalgamated into psychological approaches as and when relevant and necessary, especially when considering cultural factors in the conceptualisation of happiness. The remaining part of the present essay will treat subjective wellbeing (SWB) and happiness as very similar and equivalent, and the two terms will be used interchangeably.

Economic Views of Happiness Economics as a field addresses the issue of material welfare and deals with concepts such as maximisation of utility as the main driving force of human endeavour. The recent advent of “happiness economics” has helped to transfer the concept of utility

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to the domain of wellbeing. It has underlined the significance of measuring welfare using non-material indicators, in addition to wealth-related indicators. It is clear that Gross Domestic Product (GDP) and Gross National Product (GNP) can no longer yield complete information about the perceived wellbeing or welfare of a country’s citizens. Some scholars have used the concept of Quality of Life as a broader indicator of wellbeing and happiness. The basic economic variable associated with happiness is money and income. In a wider debate regarding the income-happiness relationship (discussed later in the present essay), scholars have suggested that the perception of money, income or wealth as a basis of wellbeing should be interpreted in the light of other social and sociological variables, such as equality and justice that are associated with welfare. Veenhoven’s (2000, 2015) treatment of happiness and wellbeing can be taken as a framework that effectively fuses psychological with economic concepts. The ideas and views summarised thus far are the main notions of happiness and wellbeing in psychological discourse. There are more views related to happiness other than those described above. The question posed at the beginning of the discussion can be re-stated thus: Is it feasible to propose a framework that unifies the various facets of happiness portrayed in the multiple conceptualisations? A tentative answer to this query follows. Researchers and users of happiness research would welcome a framework that assimilates philosophical, psychological, and economic views and defines happiness in an objectively measurable way. Some examples of integrated conceptual frameworks do exist. All conceptualisations of happiness implicitly combine disparate affective and cognitive components. Diener’s (1984) conceptualisation of Subjective Wellbeing essentially integrates three components, namely positive affect, absence of negative affect, and life satisfaction. Seligman’s concept of authentic happiness or ‘flourishing,’ along with his tripartite ‘life’ framework (Seligman, 2011), combines the aspects of the Pleasant Life, the Good Life, and the Meaningful Life, involving pleasure, engagement, and meaning, respectively, with priority to the latter two. Csikszentmihalyi’s notion of ‘flow’ can be added to the engagement component. Similarly, Veenhoven’s Qualities of Life approach (described above) combines economic ideas pertaining to happiness with psychological views. Other formal integrations have been proposed, three of which are briefly described here as examples. The first example is the “time-sequential framework of SWB,” proposed by KimPrieto et al. (2005). Three approaches to SWB may be discerned in the literature, according to these authors: making a global assessment of SWB, recalling past emotional experiences in given time frames, and aggregating several emotional reactions over time. The time-sequential framework of SWB examines four serial stages: life circumstances and events, affective reactions to those events, remembering one’s reactions, and global evaluation of one’s life. Several specific factors during the transition from one stage to the next influence SWB; therefore, a complete assessment of SWB must take into account all the stages. Some aspects of SWB that appear to remain unchanged over these stages can be ascribed to the individual’s personality. Another example of conceptual integration is the “3-P model” of SWB proposed by Durayappah (2010). The three ‘P’s in Durayappah’s model refer to Prospect

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(future), Present, and Past as temporal phases, with reference to which SWB is reported and analysed. Within each phase, an assessment of SWB is done on the basis of the person’s reporting of 3 ‘E’s, namely Expectations (in the case of Prospect or future), Experience (in the case of the Present), and Evaluation (in the case of the Past). The aim of the model is to show how the person’s assessment of SWB in each of the three temporal states builds up global SWB. Thoughts related to wellbeing are the basic building blocks, and these, in turn, reflect (1) Anticipation, Optimism, and Purpose, in the Prospect phase, (2) Positive emotions, Flow, and Selfdetermination, in the Present phase, and (3) Reminiscing, Gratitude, and Meaning, in the Past phase (Strack et al., 1985). Biases influence the reporting of wellbeing in each temporal phase, highlighting the cognitive processes underlying SWB judgements. Durayappah states that the 3-P approach incorporates many other theories and conceptualisations, and that all temporal phases should be looked into, for a truly comprehensive understanding of SWB. A summary answer to the question of the feasibility of integrating diverse conceptualisations of happiness is that, without doubt, such integration is both possible and feasible. Some authors attempt to combine concepts within the same framework, for example, within psychological approaches or economic approaches. Others try to blend concepts that ‘belong’ to varying approaches. An attempt at integration may be seen in some multidimensional methodological approaches as well. Ideally, a conceptual framework would be needed that incorporates diverse approaches amalgamated with cultural factors influencing wellbeing, keeping measurement or assessment methods in mind. However, caution is required in such an amalgamation. After all, a conceptual integration should result in more than a potpourri of ideas. The next aspect in happiness research is a contentious issue: that of measuring or assessing happiness.

Measurement of Happiness What could be some comprehensive indicators of happiness and the best methods to measure the concept? From the discussion above, it is evident that the measurement or assessment of both the form and extent of happiness is an inseparable aspect of the conceptualisation itself. Accordingly, most scholars who have proposed diverse concepts pertaining to happiness and wellbeing have also seriously considered their measurement. What comes next highlights the major indicators and measures of happiness, and follows the premise that the optimality or appropriateness of a particular indicator or assessment method can be judged only with reference to the specific conceptualisation and operationalisation of happiness/wellbeing. The idea of Gross National Happiness (GNH) in place of GDP and GNP has been a path-breaking change in the approach to wellbeing, pioneered by Bhutan. The GNH index consists of nine domains, namely Psychological wellbeing, Health, Time use, Education, Cultural diversity, Good governance, Community vitality, Ecological

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diversity, and Living standards. Details about these indicators have been provided by several authors (for example, Gawlik & Golebiowski, 2014). Of these indicators, Health and Living standards have figured in economic conceptualisations of wellbeing and welfare, and are assessed objectively. The remaining indicators contain both subjective and objective elements; psychological wellbeing appears to be the only aspect that is subjectively reported, but it can be quantified. Income and other wealth-related components are missing from this list of indicators because they are non-psychological. Considering the GNH index and other variables, nations have been compared on the extent of happiness they report. The Human Development Index (HDI), made famous by United Nations Development Programme (UNDP), does not directly incorporate happiness measures but does share several components with GNH indicators. More recently, Yang (2018) has elaborated on the HDI, adding components that make it a more comprehensive indicator of wellbeing. Similarly, the Organisation for Economic Cooperation and Development (OECD) uses a “Better Life Index” that includes, among others, a measure of Life Satisfaction. Yet another happiness indicator comes from the World Happiness Index (WHI), which incorporates economic and psychological variables, and has been used by the United Nations Sustainable Development Solutions Network (UNSDSN). Considering psychological analyses, the existing happiness research shows the use of questionnaires and similar tools for assessing multiple facets of happiness and wellbeing, and range from a “sixty-second measure” (Fordyce, 1988), and single-item questionnaires (Abdul-Khalek, 2006), to much more elaborate multi-item measures. Some of the frequently used questionnaires for assessment of happiness and wellbeing are the Oxford Happiness Inventory and Oxford Happiness Questionnaire (Hills & Argyle, 2002), Satisfaction with Life Scale (Diener et al., 1985), Subjective Happiness Scale (Lyubomirsky & Lepper, 1999), Positive Affect Negative Affect Schedule (PANAS) (Watson et al., 1988), Psychological Wellbeing Scale devised by Diener and Biswas-Diener (Biswas-Diener et al., 2004; Diener et al., 2009), and similar tools. Many authors have painstakingly documented the major methods and indicators, have commented on acceptable and non-acceptable methods, and have contributed to a world database of happiness and wellbeing (Kalmijn, 2015; Veenhoven, 1995, 2014). As in other areas of research, in this context also, the long-standing divide between quantitative and qualitative approaches is visible. A qualitative approach yields rich and detailed information but may involve issues of subjective interpretation. A quantitative approach starts with the troublesome questions of translating a psychological state into numbers and the credibility of self-report. It is a challenge to justify the assumption that ratings of wellbeing by different persons are based on a common conceptual denominator. The quantitative approach seems to be preferred for the study of happiness, but, fortunately, questionnaires with open-ended questions, and interviews involving narratives and other kinds of descriptive self-reports requiring qualitative analysis, have not been forgotten. Notwithstanding differences of opinion, the existing happiness research literature yields valuable data gleaned through diverse methods and techniques.

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Moreover, scholars advocate a distinction between ‘top-down’ and ‘bottom-up’ approaches (Barrington-Leigh & Escande, 2017). A top-down approach examines happiness keeping in mind theories and conceptual frameworks that have already been proposed and works ‘down’ from theory to data (responses from people). A bottom-up approach, on the other hand, begins with the data and works ‘upward’ from the data to theory formulation. It is recommended that assessment methods (surveys using self-report questionnaires and interviews) be used so as to facilitate both individual-level and collectivelevel analysis of data. The former involves individual respondents’ scores, whereas the latter involves the consideration of the statistical distribution of a sample of individuals that help in generating index numbers (Kalmijn, 2015). Happiness may also be assessed through observation of behaviours. The Experience Sampling Method (ESM) requires the respondent to report on happiness experienced at the moment of inquiry: such reporting is sought at random points of time and interpreted cumulatively to get an idea of the respondent’s overall happiness (Csikszentmihalyi & Hunter, 2003). This method allows for the inclusion of the effects of the various factors surrounding the person at any point in time. It also allows for both qualitative and quantitative interpretation of the individual’s report. For urban literate respondents who are familiar with rating scales, administration of questionnaires would not be a problem (although there may be other obstacles such as social desirability, acquiescence, and neutral response sets). Allowing for difficulties encountered by the uninitiated respondent with a numerical scale, an uncommon response format was advocated and used even in the earlier days of happiness research, namely Cantril’s ladder of life or life satisfaction, cited by Due et al. (2019), and several other authors. The ladder format was used by Cantril in a U.S. sample to study happiness, distinguishing between the “best possible life” and “worst possible life” imaginable by the subject. This format has been used in research by the OECD, and is currently being used by researchers in several countries (for instance, in the Nordic countries, and in certain regions in India). Many issues arise in adopting a quantitative approach to deal with responses to questionnaires that aim at ‘measuring’ happiness. One of these questions is that of quantifying a mental state, or translating a cognitive-affective state into numbers. Recently, Ingelstrom and van der Deijl (2021) have hit the nail on its head by raising the ‘epistemic’ issue of calibration and validity in the measurement of happiness: a correspondence between the method, and the outcome of the measurement. They underline the problem of “Two Unknowns”, one being the individual’s degree of happiness, and the second, how this is evaluated by different persons. The researcher has to deal with three faces of the question: the conceptualisation of happiness (which is multidimensional), individuals’ evaluation of happiness, and the tool used to measure this evaluation. There may be no definite solution to this problem, but the use of behavioural and neural measures is suggested as an alternative. The experimental approach is relatively rare in the study of happiness and wellbeing, but it has been employed in investigations that explore neural correlates of wellbeing, or behavioural responses to varying kinds of stimuli. Often, these are also analysed quantitatively. Some examples may be cited. A multidimensional model

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has been proposed for investigating psychophysiological responses during emotional states (in the context of happiness) and combine arousal and valence as two fundamental dimensions that would assess life satisfaction (Pietro, et al., 2014). Other investigators have used the experimental approach to situationally induce good or sad mood to see its effect on specific behaviours, such as selfish or fair behaviour (Tan & Forgas, 2010). Experimentally manipulated negative or positive experience was found to influence the judgement of the degree of negativity or positivity of past events (O’Brien et al., 2012). In yet another experimental study, smiles that were interpreted as reflecting happiness increased wellbeing, whereas smiles that were interpreted as concealing sadness decreased wellbeing (Labroo et al., 2014). The experimental approach has its own advantages, but has a narrow scope and enables only limited generalised predictions. A qualitative approach was used by Lu and Shih (1997) to study the sources of happiness among the Chinese. Interviews were conducted with the participants, and their responses to simple questions were categorised in terms of the themes mentioned as indicators of happiness. Schalock (2004) suggests a pluralistic approach to assessment methods for Quality of Life (as an expression of wellbeing or happiness), mainly to address issues at the micro-, meso-, and macro-system levels. Within these levels, measures such as surveys of happiness and satisfaction, tools such as rating scales, questionnaires, and participant observation, and statistical indicators such as standard of living, and rates of employment, literacy, mortality, and life expectancy, are used for studying Quality of Life. Adopting a mixed-method approach in a cross-cultural investigation called the Eudaimonic and Hedonic Happiness Investigation (EHHI) project, a group of investigators used a qualitative approach to explore the hedonic component focusing on the emotional aspect of happiness, and a quantitative approach to examine the eudaimonic component (Delle Fave et al., 2011). The magnitude of difficulty of method-related problems gets reduced because scholars working in the area seem to be aware of methodological difficulties, the need for culturally appropriate tools, and indigenous measures (Oishi, 2018). Most researchers support a mixed-method approach, including qualitative and quantitative methods. In summary, the query posed at the beginning of this section can be answered thus: the “best” and “most comprehensive” measures of happiness and wellbeing would be those that veridically reflect the research participants’ experience and judgement of their happiness, and incorporate as many facets of happiness as is feasible. Given the fairly high level of method-related sophistication, and sensitivity to methodological appropriateness with regard to happiness research, there is sufficient ground for optimism about a similar trend in the future.

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The Role of Cultural Influences on Happiness What are the main findings that show differences in happiness between cultures ? Would it be meaningful to compare cultures on happiness ? Cultures differ with respect to diverse characteristics and variables that may be relevant to the wellbeing of their members. Two of the significant variables in this context are the economic-political system prevalent in the culture and the way in which happiness is conceptualised by its members. The first variable is likely to influence the second one, and together they can affect the level of happiness or wellbeing reported. In addition, the importance given to religion in a culture, the particular religious faith(s) prevalent in a culture, and what these faiths teach about happiness affect how that culture conceptualises happiness and wellbeing. Accordingly, views about happiness would be guided by the philosophy of life that a culture nurtures, and wide variations would be expected within a culture as well as between cultures. There are many other factors that account for differences between cultures, and those that would predict happiness in one culture may not do so to the same extent or in the same way in another culture. Evidently, despite inter-cultural dissimilarities, all cultures value something called ‘happiness’. Happiness researchers now have to answer the following question: When comparing assessed happiness between cultures, how would one take into account such disparate emphases between cultures? Would it be possible to evolve a common denominator for comparison? Would such a cross-cultural comparison be meaningful at all? The existing happiness research has evidently accepted the role of culture in happiness, and comparisons between cultures have been undertaken with some caution. Addressing the issue of comparing cultures with regard to SWB, Tov and Diener (2007) discuss the approaches experts have adopted and their arguments for their approach. These approaches include the following approaches: (1) the universalist approach and (2) the uniqueness approach. The universalist approach appears in two forms, one which assumes that (a) certain dimensions affect SWB in all cultures, whereas other dimensions vary in their effects, and another which (b) assumes that all cultures are generally similar in the degree of wellbeing. The uniqueness approach assumes that wellbeing, as expressed through emotions, is unique to every culture. Cultures may be compared on happiness in two broad domains—in terms of their conceptualisation of happiness and in terms of differences in the degree and form of happiness. With regard to the first domain, comparing the conceptualisation of happiness between different cultures, Oishi (2018) reviews the major cross-cultural comparisons and presents a historical description of how several views of happiness evolved over time: For example, while the Chinese link happiness with calm and peace, the Americans link it with excitement and success. The use of words and phrases in some European languages shows how the speakers of these languages make a distinction between events involving different degrees of happiness. When conveying concepts

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of happiness through free associations, the Japanese used themes indicating undesirable interpersonal consequences of happiness; the Americans mentioned themes related to personal achievement, pleasant experiences, and positive interpersonal consequences (Uchida & Kitayama, 2009). Similarities between cultures in the happiness concept include equating it with life satisfaction, high frequency of positive emotions, and low frequency of negative emotions. Moreover, inner harmony and “relational connectedness” appeared as themes in definitions given by laypersons (Delle Fave et al., 2016). “Good luck and fortune” are mentioned in the concept of happiness in many cultures, including Japan, Korea, China, and some European cultures, but not by respondents from India, Kenya, and some Hispanic cultures (Oishi & Gilbert 2016). A cultural-psychology perspective proposes that happiness and wellbeing need to be studied as culturally construed. In their analysis of the cultural construal of happiness and SWB, Uchida and Ogihara (2012) considered cultures separately. They found that East Asians included both positive and negative affect in their definition of happiness and assessed ‘happiness’ at a given point in time in the light of all their life experiences. Among the Japanese, being uncommonly happy would jeopardise a person’s interpersonal relations. Investigating SWB among the Chinese, Lu and Gilmour (2004) argue that this concept of wellbeing should be examined in the Indigenous religious-philosophical context of Confucianism, Taoism, and Buddhism, rather than the Western conceptual context. Religions also vary in their conceptualisation of and prescriptions for happiness. Oishi (2018) describes how the Hindu and Buddhist views see worldly attachment as a source of unhappiness and suffering and mentions that Hindus in India see both happiness and sorrow as being governed by deeds in their past lives (Srivastava & Misra, 2003). The Islamic view has been described as ‘anti-hedonic’ (Joshanloo & Weijers, 2014), as it almost warns against the negative consequences of pursuing happiness. Oishi (2018) cites research that shows happiness being depicted in Christian texts through “high positive emotions” and in Buddhist texts through “low positive emotions.” Regarding the domain of the degree of happiness, among cross-cultural investigations, a commonly reported finding is that, in general, a higher level of happiness is reported in individualistic cultures than in collectivistic cultures (Suh & Oishi, 2002). This difference has been explained in terms of the greater importance given to happiness in individualistic cultures, such cultures being wealthier than collectivistic cultures and having greater equality and awareness of human rights (Suh & Oishi, 2002). An explanation of cross-cultural differences in happiness is that linked with the self. Individualistic cultures are characterised by independent self-construal. Self-related variables such as self-esteem are perceived to be more important in happiness among members of individualistic cultures than among those in collectivistic cultures. Moreover, the difference between actual and normative SWB also varies between cultures. Elaborate treatment of the role of the self, as the “hyphen between culture and subjective wellbeing” (Suh, 2000, p. 63), brings out the complex

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ways in which many intra- and inter-cultural differences stem from individualismcollectivism. The focus of this analysis is on independent and interdependent selfconstrual, consistency of identity across contexts versus contextual flexibility, and differences in cultural emphases in terms of what aspects are included in the judgement of life satisfaction. Another instance of higher emotional wellbeing among collectivists than among individualists is reported in a study involving organisational and work settings in a collectivistic culture (Portugal). This was true among those collectivists who perceived ‘camaraderie’ in the organisation (Rego & Cunha, 2009). A very recent study reveals cultural aspects that compel us to re-consider the reported higher level of happiness in individualistic cultures. Krys and collaborators compared wellbeing in a framework combining the independent-interdependent selfdimension and the individual or family as the target of comparison. Thus, four kinds of wellbeing were compared: independent wellbeing of the individual, independent wellbeing with regard to the family, interdependent wellbeing of the individual, and interdependent wellbeing with regard to the family. The results showed that the association between wellbeing and independent self-construal (individualism) was weaker when collectivism-oriented tools were used (Krys et al., 2019). These authors point out that this finding might be attributed to the tool used for assessing wellbeing, which differed from the questionnaires used in the other studies. The latter tools seem to be associated with an individualistic Western view of wellbeing. In other words, to quote Krys et al., “putting the ‘we’ into wellbeing” (p. 256) brings out a changed picture of the relationship between wellbeing, on the one hand, and individualism-collectivism as a cultural dimension, on the other. A new angle to the individualistic-collectivistic difference in happiness has been shown by Ford et al. (2015) in a cross-cultural comparison involving European and East Asian cultures and the U.S. These authors found that pursuing happiness in a motivated way may result in a higher level of happiness among collectivists than among individualists. This is because the former would be pursuing happiness in a “socially-engaged way,” unlike the individualists. Likewise, considering whether cultures give importance to virtuousness as a characteristic in civic life, Stavrova et al. (2013) compared fifty-five countries on the association between civic virtue and wellbeing. The results revealed a stronger association between the two variables in individualistic cultures compared to collectivistic ones, but the general level of wellbeing (life satisfaction and happiness) was non-significantly different between the two kinds of cultures. The contribution of this study is that it has examined a variable that is rarely explored (in spite of the emphasis on virtue and happiness, as early as Aristotle’s time). It has a message for wellbeing at the cultural level, going beyond personal happiness. When comparing nations or cultures on happiness, it should be kept in mind that there is likely to be inequality of happiness within the culture. It is suggested by some authors that, allowing for unequal distribution of happiness, a dispersion index should be used for comparison rather than mean scores of happiness (Kalmijn & Veenhoven, 2005).

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Considering some of the major investigations that look into cultural correlates of happiness, Diener et al. (1995) reported that people tend to state that they are happy and that cross-cultural differences in happiness are associated with differences in income. Examining predictors of SWB in different nations, Diener et al. (1995) found a strong inter-correlation between individualism, human rights, societal equality, and income, and also a correlation between these variables and SWB. Divergences in the conceptualisation of subjective wellbeing have been found between respondents from Euro-American cultures (Britain, US) and Asian culture (China) (Lu & Gilmour, 2004; Lu, et al., 2001). The former respondents consider subjective wellbeing an individual matter, attainable through personal striving and give importance to agency, commensurate with an independent self. The Chinese, by comparison, define subjective wellbeing with a “dialectical balance” such that it incorporates both happiness and unhappiness and, in a socially oriented manner, which is consistent with an interdependent or relational self. Veenhoven (1995) proposes three theoretical ideas that can explain happiness in general and also differences in happiness between nations or cultures. These are the comparison theory, folklore theory, and liveability theory. The comparison theory posits that judgements of life satisfaction are based on a comparison between the actual and desirable state of life. Such comparisons can be in the form of social comparison (that is, compared with other people) or life-comparison (that is, comparison with life at a different point in time). This kind of comparison is similar to that found in relative deprivation (Crosby, 1976). The notion of comparison has also been invoked in understanding the income-happiness relationship (to be discussed later in the present discussion). The folklore theory proposes that evaluation of life satisfaction is done in the light of prevailing ‘folklore,’ or traditional beliefs in a culture. Essentially, then, according to this theory, life satisfaction as an indication of wellbeing would not truly be the individual’s own assessment; rather, it would reflect cultural beliefs. The liveability theory highlights the importance of actual living conditions that would make up a judgement of the quality of life. With regard to this indicator, there is some objectivity in judgements made on the basis of ‘liveability.’ In mainstream research on happiness and wellbeing, subjective judgements have been incorporated along with perceptions or reports of objective conditions. In summary, cultural influences on happiness can be comprehended by examining empirical findings as well as explanations offered for observed differences between cultures. Individualism-collectivism seems to be the major cultural dimension with respect to which cultures differ. However, this dimension itself has several variables associated with it, such as the self and the emphasis on relationships and social engagement. There is a need for an exploration of the role of other cultural dimensions in determining or influencing happiness. The comparability of cultures is a deeper question. Tov and Diener (2007) suggest that the following “middle path” between the universalist and uniqueness approaches should be followed: in some aspects of happiness and wellbeing, cultures can be compared, whereas, in other aspects, there seems to be cultural specificity, thus reducing comparability.

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Major Correlates of Happiness What are the findings on the important correlates of happiness, and what aspects remain unanswered or unexplored? In the large set of variables that influence or are correlated with happiness, some appear to be culturally ‘universal’ determinants, whereas others may have a varying role across cultures (Larsen & Eid, 2008). An attempt is made here to summarise the findings related to some of the variables that have made a mark in happiness research and have helped to take this research forward. In the case of some of these determinants or correlates, there are contradictions or inconsistencies in the research findings. In others, there may be very few empirical investigations, but these have yielded findings that require mention. Three such correlates of happiness are part of the present essay: economic factors, equality, and social justice, prosociality and altruism, gratitude, and personality correlates.

Economic Factors and Happiness Economic factors are probably the most discussed determinant of happiness. Justifiably, it is believed that a person’s economic condition—specifically, the income level—is a rudimentary basis for defining happiness and wellbeing. The questions that need to be answered are: Does having an income that fulfils an individual’s basic needs guarantee happiness? Is an increase in income predictably related to an increase in happiness? Can the income-happiness relationship be seen at the individual as well as country level? There would be general agreement that, regardless of country or culture, wealth is necessary for happiness, but it is not sufficient. That is, a certain minimum income is required for ensuring the necessities of life. Below this minimum, thinking of ‘happiness’ or ‘wellbeing’ would be meaningless; above this minimum, happiness levels can become unpredictable. A question often asked is: Does money buy happiness? The responses vary from the absence of any relationship between income and happiness, a possible relationship, a small but negligible relationship, to the thought that the relationship depends on personality, or on the nature of happiness, under consideration. An important answer to the question is that the lack of money can cause unhappiness, although having money may not guarantee happiness. Clearly, many factors have to be taken into account for comprehending the income-happiness link. Many investigations that analyse the income-happiness relationship report a positive relationship between the two. Thus, individuals with high incomes report a higher level of happiness than those with low incomes. Countries with a lower Gross Domestic Product (GDP), in general, exhibit a lower level of happiness and SWB than those with a higher GDP. However, deviations from this trend have been observed by

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some investigators. A much-cited set of findings is that of the Easterlin paradox (Easterlin, 1974), which showed that happiness and subjective wellbeing do not increase in proportion to increases in income. Beyond a certain income level, the two variables are not correlated significantly. Some support for this observation is forthcoming. As stated by Suh and Oishi (2002), in the context of cultural variables related to SWB, beyond the level of fulfilment of basic needs in a nation, “…. further economic prosperity does not guarantee a further increase of SWB.” (p. 3). However, some earlier studies found a positive relationship even after allowing for the satisfaction of basic needs (Diener et al., 1995). A general conclusion is that there is a certain level of wealth beyond which one should not expect an increase in happiness with an increase in wealth (Kahneman & Deaton, 2010). In the case of some countries, there may be a positive relationship in the short term, but not in the long term. In other words, not all studies demonstrate a straightforward linear relationship between wealth and happiness. With the same fervour that Easterlin’s findings were publicised, findings that do not support the Easterlin paradox have also been highlighted. Several experts have confirmed a positive relationship between income increase and increments in SWB (Deaton, 2008; Stevenson & Wolfers, 2008), but Easterlin et al. (2010) have yet again upheld the presence of the ‘paradox’, particularly in the long term. Later investigations have corroborated a positive relationship between income and happiness (Hammond, et al., 2011; Sacks et al., 2012). A difference emerges between within-country comparisons, and between-country comparisons, and also between developed and developing countries (Graham, 2016), although Easterlin et al. (2010) pointed out that the ‘paradox’ is observed in both kinds of economies. Many of the economic views described earlier in the present discussion have to be modified by assimilating additional economic or socio-economic factors into the income-happiness link, resulting in a re-conceptualisation of happiness. The pendulum may continue to swing in both directions as more studies are carried out, but what has been reported so far persuades researchers that income, either personal or national, should be used with caution as a predictor or correlate of happiness or wellbeing. After weaving economic factors into the notion of SWB, life satisfaction or happiness, and variables like quality of life, welfare, and utility have been examined, showing the complex relationship between economic conditions and happiness (Fischer, 2009; Veenhoven, 2000). Strotmann and Volkert (2018) provide a dissimilar perspective by examining economic conditions in terms of the extent of deprivation on multiple dimensions, as reflected in the Multidimensional Poverty Index (MPI), used by the United Nations Development Programme. The MPI takes into account other aspects, such as deprivation in the domains of health, education, and general living standards, which are closer to objective wellbeing than monetary income per se. Since the relationship between indicators of objective wellbeing such as income and measures of subjective wellbeing are somewhat inconsistent, MPI seems to be an adequate indicator of objective wellbeing (Strotmann & Volkert, 2018). A survey of the relationship between MPI and subjective wellbeing indicated positive correlations between deprivation indicators and lack of happiness, in the case of some dimensions of the MPI, but

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no significant relationship in the case of the majority of dimensions. In other words, overall, deprivation indicators and the lack of happiness do not seem to be strongly related. The study draws attention to the need for carefully defining the economic correlates of wellbeing (other than income). Moreover, in a recent UNDP (India) report, it was declared that multi-dimensional poverty has decreased significantly in India in the last ten years. However, it is not clear whether there has been a parallel increase in SWB and other indicators of happiness. The description above suggests a positive link between income and happiness, but with many conditions attached to this link. Since happiness or unhappiness generated by the economic condition of a nation is definitely a matter for government and social policymaking, it would be in the interest of all nations to ensure minimum wealth for every citizen, along with other factors, such as the ones described next.

Equality, Social Justice, and Happiness In a society characterised by social inequality, exclusion, and injustice, one can expect a low level of happiness. Yet, empirical information on the actual role of social justice in wellbeing is lacking. The scanty evidence that exists indicates that higher life satisfaction is positively correlated with a perception of social justice, with some demographic mediators (Forse & Parodi, 2014), and that income inequality is associated with a lower level of SWB in spite of economic growth (Florida, 2015). Religiosity as a moderator appeared in a study by Joshanloo and Weijers (2015) comparing a large number of nations with regard to the relationship between religiosity, injustice, and happiness. The expected significant negative correlation between injustice and happiness emerged in the case of those nations that were moderate or low in religiosity but not in those high in religiosity. Possibly, low to moderate religiosity acts as a buffer in the injustice-happiness relationship. In an informative survey of “happiness as fairness” in 28 European Union countries, the nation-level Social Justice Index was found to be a robust predictor of life satisfaction (a component of SWB) (Di Martino & Prilleltensky, 2020). Similarly, a more recent online survey of participants from the U.S. showed that fairness was related to most domains of wellbeing, with ‘mattering’—the sense of being valuable to oneself and others—as a mediator (Scarpa et al., 2021). Further empirical investigation and detailed analysis of the link between equalitysocial justice and happiness are required before definite conclusions can be drawn.

Prosocial behaviour/Altruism and Happiness The familiar phrase, “joy of giving,” implies that ‘giving’ or any other form of altruistic and prosocial act makes the giver happy. At first glance, this observation seems paradoxical, because truly altruistic behaviour entails a cost to the donor. Analysts

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of helping or prosocial behaviour argue that helping behaviour can be psychologically rewarding in itself, by making the helper feel good, and hence bring joy. The good feeling (wellbeing) could be because the helper even temporarily evaluates herself positively and/or because the recipient’s need, or distress, has been reduced. With regard to the relationship between prosociality and happiness, findings indicate that more rather than less prosocial spending leads to greater happiness (Dunn et al., 2008). This kind of happiness is experienced even by very young children, particularly when they help at a high cost to themselves (Aknin et al., 2012). Moreover, altruistic, or prosocial, behaviour has been found to be linked to happiness, and thereby to health as well (Post, 2012). Evidence that prosociality makes a person happy comes from studies of a neural link between generosity and happiness (Park et al., 2017). In an experiment that compared commitment to spend money on others and commitment to spend money on oneself, neural responses exhibiting greater happiness were found when the person committed to spending on others than on oneself. Such findings demonstrate changes in the neural activity in specific parts of the brain during, or immediately after, a prosocial or altruistic act, usually accompanied by the individual’s self-report of the corresponding positive emotional state. Further corroboration is found in research findings that exhibit compassion and altruism that is being associated with positive emotions, wellbeing, and mental as well as physical health. An in-depth meta-analysis (Hui et al., 2020) showed a definite link between prosociality and wellbeing, with several moderators. These included measures of prosociality, informal versus formal help, primary versus secondary data, young versus older helpers, and gender of the helper. In general, prosociality predicted PWB (eudaimonia) more strongly than SWB (hedonia). Commenting on the conclusion that helping increases happiness in the helper, Anik et al. (2009) clarify that the relationship is examined mainly as a correlation, allowing for a bi-lateral direction. Thus, helping may enhance the helper’s wellbeing, but being happy may also make helping more likely. The latter has been reported in a large cross-national poll by Kushlev et al. (2022). These investigators report that the positive affect and life satisfaction components of SWB, but not negative affect, were significant predictors of prosociality. Apart from individual-level prosocial attitudes and behaviour, social capital is an important signifier of macro-level prosociality. This concept is defined by OECD as the conglomerate of values, norms, and social networks that promote cooperation, helping, and trust in a group (Helliwell et al., 2018). In a fairly thorough analysis of the relationship between social capital and wellbeing, Helliwell et al. have brought out the association between social capital and life satisfaction at the individual level, organisational or work context, and community level, and also provided evidence of international differences. Moreover, the effect of helping on happiness is “relatively modest”, as demonstrated in a meta-analysis (Curry et al., 2018). According to these authors, it is not known how long the short-term helping effects on happiness will last.

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Happiness and Gratitude Just as doing good to others (prosocial and altruistic behaviour) enhances one’s wellbeing and happiness, being grateful has also been shown to increase certain aspects of happiness, particularly life satisfaction. Gratitude refers to “the appreciation of what is valuable and meaningful to oneself; it is a general state of thankfulness and/or appreciation” (Sansone & Sansone, 2010, p. 18). This includes counting one’s blessings and feeling thankful for the help, favours, or any form of prosocial behaviour from others. Showing more gratitude in life events is associated with a high level of wellbeing (Emmons & McCullough, 2003). Positive correlations have been reported between gratitude and life satisfaction in different domains, as well as overall life satisfaction (Froh et al., 2009). Similarly, there is evidence that persons who are exposed to gratitude contemplation as an intervention experience long-term wellbeing compared to those who are not (Rash et al., 2011). Somewhat counterintuitively, in an experiment involving school adolescents, no significant effect of gratitude induction was found on subjective wellbeing (life satisfaction and positive affect), except for a small influence on negative affect (Froh et al., 2008). In short, generally, a positive relationship between gratitude and wellbeing would be predicted. Moreover, a distinction has been made between trait gratitude and state gratitude; wellbeing is associated more with trait than with state gratitude. The relationship between gratitude and wellbeing does raise the usual causeeffect question: does gratitude lead to wellbeing and happiness, or does happiness or wellbeing make people feel grateful? Both possibilities have to be allowed for.

Personality Correlates of Happiness Several scholars have investigated the personality-happiness relationship, raising the question: are happiness and wellbeing predictably related to the individual’s personality? Can we think of a “happy personality,” a person who is happy in most circumstances? The answer found by many researchers exploring the wellbeingpersonality connection (for example, Costa & McCrae, 1980; E. Diener, M. Diener & C. Diener, 1995) affirms that personality variables would be one of several correlates of happiness. There is also a suggestion that personality traits provide evidence of a genetic basis for subjective wellbeing (Weiss et al., 2008). Others (for example, Suh, 2000) have studied specific personality characteristics in a (cross-)cultural context. The most commonly examined personality model is the well-known Five Factor, or the Big Five Model. Furnham and Brewin (1990) found happiness to be positively correlated with Extraversion, and negatively correlated with Neuroticism. On the basis of a meta-analysis involving the Big Five Personality dimensions and SWB measures, DeNeve and Cooper (1998) reported several findings that have set the stage for subsequent research on the issue. The strongest predictor of all three components of SWB turned out to be Neuroticism. Extraversion and Agreeableness predicted

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positive affect. In a significant elaboration of the role of Extraversion and Neuroticism in subjective wellbeing, a mediating variable, namely a general positivity factor, has been identified (Lauriola & Iani, 2017). In yet another exploration of the wellbeingpersonality relationship, it was reported that Big Five factors predicted psychological wellbeing (PWB) better than subjective wellbeing (SWB) (Grant et al., 2009). In an influential report of a meta-analysis incorporating a large number of investigations that have examined the happiness-personality relationship, Anglim et al. (2020) include both the Big Five model and the HEXACO model of personality (Lee & Ashton, 2016). The main findings of this meta-analysis were that (a) with regard to the HEXACO model, Extraversion turned out to be the strongest predictor of wellbeing, followed by Conscientiousness; in the Big Five model, Neuroticism, Extraversion, and Conscientiousness were better predictors of wellbeing than the remaining two factors, (b) SWB and PWB showed different degrees of relationship with the two personality trait models, and (c) facet-level analysis provided finer details about the relationship than domain-level analysis. Overall, this meta-analytic study made a noteworthy contribution towards bringing the wellbeing-personality relationship into the limelight. Apart from these personality variables, self-regulation, as a part of selfdetermination theory (Deci & Ryan, 1985), has been found to be a significant correlate of happiness. Self-regulation induces a sense of autonomy and control and thereby positively influences and increases happiness (Nix et al., 1999). However, a sense of control does not always boost happiness, as has been shown in some studies of stress and coping. Self-esteem, depicting a positive evaluation of oneself, has been found to be a significant personality correlate of happiness, both by itself and as a part of cultural dimensions. Examining many personality characteristics along with perceived parenting in happiness, Furnham and Cheng (2000) found self-esteem to be the strongest predictor of self-reported happiness, individually, and as a moderator between neuroticism and happiness. Taking into account the high positive correlation between happiness and self-esteem, Lyubomirsky et al. (2006) have highlighted separate components of the two. Optimism and lack of hopelessness, representing agency and motivation, are associated with happiness, and are also found to be predictors of self-esteem. Social relationships, global life satisfaction, purpose in life, and affective variables are predictors of happiness. Comparing American and Japanese subjects, and highlighting the importance of culture, Yuki et al. (2013) found that the self-esteem-happiness link is mediated by a relationship variable, namely “relational mobility”, that is, the degree to which social and interpersonal relationships can change, and alternatives can be found for existing relationships in the social environment. Because relational mobility varies between cultures, the connection between self-esteem and happiness can be understood appropriately only by taking into account its cultural context. Equally significant is the awareness that self-esteem may be positively related to wellbeing only in those cultures that place a high value on self-esteem, a feature typically found in individualistic cultures (Suh & Oishi, 2002).

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Other traits reported to be closely related to SWB and happiness are an internal locus of control (Klonowicz, 2001), optimism (Blasco-Belled et al., 2022), resilience (Harms et al., 2018), and the like. Religiosity as a correlate of happiness has shown mixed findings, leading to questions related to the cause-effect relationship between religious belief and happiness (Crabtree, 2014). Many more personality correlates of wellbeing have been investigated, but have not been included in the present essay to avoid a lengthy discussion. Summarising the findings of personality correlates of happiness, the following features may be noted. First, contradictory findings have been reported in the case of some of these variables. Second, regarding variables such as self-esteem, the cultural context should be given a place when interpreting the findings. Third, these variables provide mainly correlational information, which does not readily lend itself to cause-effect explanations.

Summary and Concluding Note The present discussion is aimed at pointing out that it is meaningful to continue happiness research and portraying an optimistic scenario regarding this area. The research done on happiness and views about happiness and wellbeing in the philosophical, psychological, and economic perspectives were described, highlighting the major conceptualisations. This was followed by a brief discussion of the methods of measurement and assessment adopted in the area. The role of cultural factors was then summarised, as exhibited in (cross-)cultural studies. The main factors that determine or are correlated with happiness were outlined next. In the case of each of the aspects discussed, inconsistent findings or observations or unexamined questions were pointed out. These issues need to be addressed and made part of future research on happiness. As a concluding note, certain issues for happiness research have been mentioned below.

Issues in Happiness for Further Research Various conceptualisations of happiness have been proposed in the psychological perspective and also in the philosophical and economic perspectives. Would it be possible to integrate these concepts into a composite conceptual framework? What would be points or avenues of convergence of different perspectives in such an integrated framework? Considering that cultures differ in the conceptualisation of happiness and wellbeing, to what extent can happiness be treated as a universal construct? Many of the existing studies have attempted to take a multi-cultural approach and have included as many nations and cultures as possible. Nevertheless, some cultures remain less explored and need to be made part of (cross-)cultural research. A very good attempt

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in this direction is a projection of a “Happy India”, mapping a linkage to many of the determinants of happiness described above. Considering that India has not ranked high in the World Happiness Report, using the Gross Happiness Index, Bhattacharyya et al. (2019) propose various possibilities whereby India can learn many lessons from the Nordic countries (which ranked highest in the World Happiness Report) for achieving a much higher happiness level. Moreover, going beyond individualism-collectivism, more cultural dimensions need to be explored, invoking other cultural models. Regarding the method(s) adopted for the study of happiness, are there any novel techniques that can complement the kind of data and information that the currently used techniques yield? Qualitative techniques that add meaningfully to quantitative data would help in bringing out the global aspects of happiness that still need to be captured by the existing methods. Economic factors as determinants or correlates of happiness and wellbeing have been investigated in great detail. Exactly what is the income-happiness relationship in less-explored cultures such as India? If there is a discrepancy in the incomehappiness relationship between the individual level and the country level, how would it be explained? This, and related questions, are crucial in the context of the changing economic scenario in the world and also because these issues have an implication for policymaking. Positive behaviour like prosociality and gratitude is said to be associated with wellbeing, but the empirical research on these aspects is sparse. Similarly, personality correlates of happiness also require extensive research. What would be the ways of promoting and nurturing positive forms of behaviour and assimilating the learned component of relevant personality factors (such as self-esteem, optimism, and resilience) through the socialisation practices of a society? It is hoped that the discussion above has highlighted the major features of existing happiness research and has thrown sufficient light on the aspects yet to be investigated. In an insightful essay on the “informed pursuit of happiness,” Veenhoven (2015) points out in detail how systematic research, along with an analysis of the research findings on happiness, will guide us towards “what we should know, do know and can know” (p. 1035) about happiness. These views, in a sense, sum up why undertaking happiness research is meaningful. As mentioned, even at the outset, knowing the extent to which citizens of a state are happy has clear implications for social and national policy. In the spirit of optimism that happiness embodies, about twenty years ago, Diener et al. (1999) had predicted “…. that when a review of SWB is conducted 30 years from now, progress will have been even more rapid than it has been in the past three decades.” (p. 295). This prophecy appears to be coming true. Happiness research does not promise the ‘Shangri-la,’ but there are grounds for happiness researchers to celebrate the progress that their field has made and continues to make.

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Chapter 2

Blissful Space Within and Without: Explorations Through Mandala and Vastu Suchitra Pramanik and Priyadarshi Patnaik

Abstract Reviewing the discourse on the ancient Indian notion of space, this paper aims to answer three questions: what is the relationship between interior and exterior space? what is their impact on the human mind, happiness, and wellbeing (attaining bliss)? and what is their contemporary relevance? Since spaces are to be studied in contexts to find answers to the above questions, this paper looks at how interior and exterior spaces are represented in ancient Indian traditions of Mandala (a twodimensional space) and Vastu (a three-dimensional space). The review reveals that in ancient Indian tradition, both interior and exterior spaces were conceptualised as distinctively similar, and they had a common goal—to attain bliss. We discuss this convergence of the interior and the exterior in Mandala. We also point to its modern relevance, especially in the context of contemporary advances in cognition and physics, as this ancient wisdom needs sincere revising in order to better understand the relation of inner and outer spaces and their possible convergence in a liminal state of bliss. Keywords Inner outer spaces · Practising interior spaces · Theorising spaces

We begin this paper with two questions: First, does the notion of space extend both to the interior and exterior? Second, can spaces represent or evoke happiness and bliss? While contemporary architecture, psychology, or sociology may problematise the issue or tentatively hint at possible links, many traditions, including the ancient Indian tradition, have already made a significant contribution to these relationships. Through the relation between interior and exterior spaces, microcosm and macrocosm are well explored by modern scholarship; the way they relate to (a) happiness and wellbeing, and (b) the way the two spaces are co-evoked through two-dimensional and threedimensional representative spaces have received less attention. Here, we wish to S. Pramanik (B) · P. Patnaik Indian Institute of Technology Kharagpur, Kharagpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_2

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briefly present some of the insights and relationships that can be derived by revisiting such traditions.

Space, Happiness, and the Contemporary Context In the contemporary context, the statement, “happy people can create happy spaces; happy spaces can make people happy,” needs to be qualified. “Space and architecture are really a division of mental health,” says Alain de Botton (2006), author of The Architecture of Happiness, hinting at the integral relationship between mind and space (as cited in Hampson 2012). Botton suggests that spaces can impact our emotions—a visit to McDonald’s with its harsh lighting and interior can make you feel hurried and anxious, while a visit to a cathedral can have the opposite impact, hinting at the fact that both these spaces carry their own contexts which are recreated in space, one of a hurried break between work, the other of spirituality or contemplation (Kendall, 2011). A recent study finds that spaces can make people happy only within a context (Petermans & Nuyts, 2016). What is unstated in both cases is that spaces emerge out of contexts, and carry artefacts of such contexts in the use of material, volume, objects, textures, colours, and transactional opportunities. New fields such as that of embodied cognition, with its phenomenological orientation, explore how the specific features of our body and senses colour our cognition of things (Cowart, n.d.). Neuroaesthetics, on the other hand, explores the relation between the way the mind operates and its relation to aesthetic experience, relevant here since we are talking about positive spaces (Neuroesthetics, 2020). While the relation between space and mind is established and being explored scientifically in recent times, as briefly indicated above, the very concept of inner space, in contemporary times, is metaphorical. A quick online search for “inner space and happiness” either spews out a number of web pages related to meditation, mindfulness, and spirituality, where the term “inner space” is used metaphorically or leads to a number of sites that deal with interior design and architecture. Only a recent work by Choudry (2023), represented in this volume, talks about inner space, but again by revisiting ancient tradition and attempting to suggest a methodology for its modern revival. Many ancient traditions talk about interior spaces, exterior spaces, the relation between the two, their physical articulation, as well as their positive impact on the mind (Bäumer, 1991; Kramrisch, 1991). They speak within the framework of specific contexts and a whole tradition of artefacts and symbols, a whole way of life. It is perhaps relevant to revisit them and locate their contemporary relevance. In the next sections of the paper, an attempt will be made to look at the Vedic and Post-Vedic traditions and understand the way that these traditions and the people who practised them experienced both interior and exterior spaces at a very deep cognitive and experiential level, and the way this was very closely linked to bliss and wellbeing.

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Theorising and Practising Inner and Outer Spaces: An Overview Most writings on space in the Indian tradition look at specific periods of time or schools of thought (Brown, 1959; Kramrisch, 1946; Pandya, 2005). However, in the context of the paper, it seems a better idea to rearticulate these ideas in terms of theorisation and practice. While inner space and outer space are separately dealt with in Indic traditions, often they are represented together (Panikkar, 1991; Bäumer, 1991). Though contrasts between the two are distinctive, their similarity and often indistinguishable identities are also reiterated. It is, thus, interesting to note the frequent dissolution of the identity of inside versus outside, material versus sublime, and tangible versus intangible, a constant paradigmatic issue with the modern exploration of space. In the ancient Indian context, while these theorisations are distinctively present, practice is never far behind. It is true that materiality is often not hierarchically at par with the sublime, especially in the aesthetic traditions of poetry, music, dance, painting, and sculpture/architecture, in that order (Kramrisch, 1928). But when one looks at mandalas, or architecture based on mandalas, as in the case of temples, the visible manifestation of both inner and outer spaces, the practice or experience of these spaces at a phenomenological level is also rigorously practised and documented. What is all the more interesting is the convergence of the inner (unmanifest) space and outer (ungraspable) space in such objects, especially within the centrality of the notion of sacredness, wellbeing, and bliss. In the rest of the paper, we will attempt a quick visit to these concepts.

Theorising Spaces Exterior and Interior Any discussion of interiority and exteriority brings in the notions of materiality and non-materiality. Both interior and exterior, as in material worlds and inner experiences, presuppose the interiority of consciousness. Yet, this dichotomy between material and non-material is modern, probably Cartesian. Raja Ramanna, referring back to the ancient division of knowledge in India, writes, many centuries ago, a general classification was attempted by dividing the sum of knowledge into three parts, Cit , Acit, and Isvara, meaning, “matter with consciousness, inanimate matter, and God …. Let’s go back to the division of all knowledge of Cit, Acit and Isvara” (Ramanna, 1991). Acit is the physical world, accessible through physics and mathematics. There is the temptation to consider Cit, consciousness, as a manifestation of the material, though this even today is highly debatable—how consciousness and brain are related. Isvara is necessary only when we ask, “non-scientific questions.” Ramanna directs us to the dilemma of the relation between cit and acit to point to a mathematical impasse. The following is Ramanna’s statement of the theorem (Ramanna, 1991):

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We consider knowledge obtained purely by observation, i.e., the observable world, as a set of Acit. Another set will exist, which is entirely devoted to knowledge depending on one’s state of consciousness, which we call the set of Cit. The following possibilities exist: (a) The Acit set is a sub-set of the Cit set since without ‘Cit,’ there is nobody to observe. The remaining part of the Cit set allows for the non-observable world, which includes intuition, mysticism, mythology, and the appreciation of the arts. This implies S acit ⊂ S cit (b) The ‘Cit’ set is a sub-set of the Acit set. This is the standpoint taken by materialists, who believe that physics can explain everything, and consciousness arises purely from molecular interactions. This implies Scit ⊂ C Sacit Or (c) There is an intersection between ∩ the Cit and Acit sets, as is required by quantum S acit /= 0. mechanics. This implies S cit If we continue the arguments based on set theory, i.e., if SA ⊂ SB and SB ⊂ SA, then SA is identical to SB. Can I interpret this to mean that whether the body creates consciousness or consciousness resides in the appropriate bodies is a tautological statement? The following points emerge: (a) Inanimate matter is a subset of consciousness since, without consciousness, there is nobody to observe, a point made by Sankara: “if consciousness was not self-manifested then the Universe would be blind darkness” (Dakshinamurthy stotra, v. 23) (Ramanna, 1991). (b) Consciousness is a sub-set of matter and arises out of molecular interactions. (c) Following the arguments of set theory, he reaches a position where this indeterminacy leads to a position where “whether a body creates consciousness or consciousness resides in the body is a tautological statement” (Ramanna, 1991). Materiality versus consciousness debate, especially within an experiential framework of a perceiver or doer, even today leads to an impasse, to which one of the approaches is of transcendence, as indicated in the Indian concept of transcendent consciousness or turya, which is beyond materiality and consciousness (Dasgupta, 1975). Yet, these notions of exteriority and interiority are resolved or considered as non-discriminate, at certain levels, in the Indian exploration of space, as will be discussed a little later. That “there is no outer without inner space” is not only reiterated in Indian tradition but also in other traditions. Jesus said, “when you make the two one, and make the inside like the outside, and the outside like the insider, and the upper side like the underside, … you shall enter (the kingdom)” (Panikkar, 1991). This attitude of (a) non-differential between interior and exterior and (b) self-similarity (as in fractals), at various scales, is distinctively felt both in the exploration of as well as the practice of space making in Indian traditions. Critiquing the Western paradigm of space exteriority as a modern tendency at fragmentation, Panikkar refers to the Chandogya Upanisad: “as far as there is akasa,

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so far there is akasa within the heart.” To the question, what is the final goal of the world? Chandogya indicates, “space is the final goal.” Thus, according to Panikkar, the Upansadic tradition equates akasa (space) with atman (soul) (1991). Panikkar, taking the modern architectural perspective into account, identifies three distinctive positions about space: (a) Based on sensual data, space is the physical distance among material bodies, and, metaphorically, that “which allows the human unfolding of life.” (b) From the perspective of intelligible reality, space is the very foundation that makes such distinctions possible, the underlying principle for recognising multiplicity. (c) Ineffable space, beyond the sensible and intelligible, “is the very invisible container, potentiality, emptiness, within which the diversity of being is possible” (1991). Indian traditions, both theoretical and practice-oriented, address all the above articulations of space.

Cosmic Space “India’s most pervasive Creation myth is not that of light. It is space that is the first and foremost phenomenon of creation,” writes Stella Kramrisch (1991). Cosmic space is self-emergent, self-generating, arising with the golden embryo (Hiranyagarbha); it is split into the upper half containing the heaven, the lower part, the earth, and space is that which lies in between—antariksa (that lies or shines in between). In this Vedic cosmogony, space, also called akasa in post-Vedic tradition, is bounded, the subtle substance that pervades everything, that holds things in place, and provides order (Kramrisch, 1991).

Interior Space Space within is complex in that it is linked both to the totality of human beings as well as to consciousness in diverse ways. Chandogya Upanisad speaks of human as the city of brahman. The metaphor of the city is reflected in reference to fortification and entrances. But at the centre resides the abode of the “lotus flower,” within which is the microcosmic space of hridaya-akasa (or sacred space within the heart) (Kramisch 1991). The circle is complete, the self-similarity between large and small established, but large and small as notions are questioned since the microcosm is not a replication of the macrocosm; it is the macrocosm. It is much like the galaxy hanging on the belt of Rosenberg’s cat in Men in Black, a vast galaxy that can contain millions of earths, and yet contained within the earth, hanging like a belt of a small cat (Men in Black (1997 film), 2020).

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Space makes possible the existence of structures, as suggested earlier. It is in space that structures exist. Again, these structures make possible spaces to operate among them. While the Kosa theory (sheath/ layer) is not directly associated with space in Indian traditions, it is directly linked with the concepts of consciousness and bliss (Ananda). Hence, here, an attempt would be made to relate these three concepts. According to Vedanta, humans are made of five kosas or sheaths, like layers of an onion. Since pancakosas are elaborated elsewhere in this volume (Choudry, 2023), we shall focus briefly on their relationship and hierarchy. While the annamaya kosa or material body (caused by food) is at the level of material existence, the pranamaya kosa or the living body (breath and vitality) is discernible by dynamicity, breath, and movement. Manomaya kosa is related to mind and consciousness, and all these three are corroborated by modern science. Vignanamaya is composed of intellect, the power to discern, to control the unruly mind, and is linked to buddhi by Samkara. Nonetheless, it is trapped in the body, linked to it, and cannot transcend it. Anandamaya kosa, the most subtle, considered the causal factor according to Samkara, transcends the body, is of the nature of brahman, and is emphasised as a state of pure happiness (Kosha, 2020; Radhakrishnan, 1992; Sharvananda, 1921). Firstly, the body is likened to a sheath, a container, a boundary that contains certain components. In that space operates within it. Secondly, there is a hierarchy of movement from outside to inside, from gross to subtle, and from visible to invisible. In that, there is the convergence of material and non-material in the identity of human beings. The gross body functions (layer two), the functioning body is conscious (layer three), the conscious body is able to create order, to discern, to self-reflect (layer four), and is able to finally transcend itself, the boundaries of inside-outside, and is still able to achieve the nature of pure bliss and happiness while still within the body (layer five, Anandamaya kosa). Thirdly, it is linked to the layers of consciousness, through the concept of turya, in Anandamaya kosa—to the space within the lotus, hridaya akasa. Thus, the kosa theory acts as a bridge that makes us realise the relation between identity, consciousness, space of existence (layers of kosas), our innermost space (hridaya akasa), and our ability to experience space outside (through the first three kosas). Finally, that the nature of the inner space is of the nature of pure happiness is established through this relation (Choudry, 2023; Sharvananda, 1921; Sankaracharya, 1995). There lies yet another significant dimension of space, if not that of the interior of human consciousness, as the sacred space of the cave. Cave or garbha is an enclosed space, a place of repose, nidhi , garphagriha, or kosa (as of a treasure chest) and is treated as a sacred space. The sacred knowledge of bliss is hidden, according to Atharva Veda, “at the back of the heaven and in the cave” (Baumer, 1991). The metaphor of architectural or natural spaces is strong here, as Baumer suggests, and we have another kind of space, the cave (guha), the city or castle (brahmapura), or the interior of the lotus (pundariksa) that again converges (Baumer, 1991)—metaphors, with which we are now already familiar.

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Convergences and Transcendences In the brief discussion above, we have attempted to make the following points in the context of ancient Indian approaches to space (see Panikkar, 1991; Kramrisch, 1991; Baumer, 1991): (a) Space is articulated materially as vast expansion (antariksa , akasa), hidden sacred space (guha), as well as the subtle innermost core of existence (hriday kosa). (b) Materiality and consciousness are not segregated but treated as layers (pancakosa), and this non-differentiation between the material and subtle pervades understanding of other concepts of spaces as well, as will be illustrated below with examples of Vastupurusa and Mandala. (c) All spaces, while maintaining certain distinctiveness, are self-similar across magnitude, and yet, paradoxically, these differences in magnitude can also disappear. (d) Space, ordered, articulated, and regulated, leads in the direction of bliss which is unbounded and of the very nature of space, again (anandamaya kosa, hridaya akasa). What is remarkable in all this is that space, at its cosmic level as well as its subtlest level, while distinctively similar, is ungraspable. It is this similarity, or rather an identity, between the interior and the exterior, that is captured in the two-dimensional artefact of the mandala and the three-dimensional architecture of the temple as conceptualised through Vastu. And both these journeys have the same aim—to arrive at bliss. We will attempt to illustrate this convergence below.

Practising Spaces: Journeys Tirthas (ford, crossing over) are cartographic signposts in a pilgrim’s sacred journey to holy places (Kramrisch, 1946). Thus, all space is not necessarily positive or sacred. It has to be made sacred, at a two-dimensional level, through mandalas, and at a three-dimensional level, with the construction of holy structures or structures that are ordered and articulated according to certain guiding principles (even a home). On the other hand, a kshetra is often (though sometimes referring to a single tirtha) a cluster of tirthas arranged in a specific order, with distinctive spatial relationships among them, and with a specific cartographic chart and flow for traversing it (Tirtha (Hinduism), 2020). Tirtha Yatra is the journey to and among such spaces. It is both a physical and mental journey, and again the two are not differentiated (Fig. 2.1). The Sankha Kshetra, at its epicentre, has the temple of Lord Jagannath, around which seven circuits, outwardly flowing, spread apart, are described (Samkha Kshetra, 2019; Patnaik, 2006). Similar is the case with the city of Varanasi, where

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Fig. 2.1 Illustration of a Kshetra: Sankha Kshetra of Puri. Source http://www.shreekhetra.com/san khakshetra.html

there are four inward-flowing circuits (Singh, 1994). Both these examples illustrate underlying frameworks based on mandalas and actual journeys that traverse those imaginary pathways. According to Garuda Purana, kshetra is a sacred ground where moksha or final release can be obtained. As indicated earlier, tirtha is a ford, since, in most holy places, a water body is available and often forded, and there is both a symbolic and physical crossing over to the other side. The relation between the inner and outer is again integral here, since at the end of the journey, at the centre, one only begins one’s journey of self-realisation. Hence, the tirtha of the mind—manastirtha—according to Mahabharata, is the goal. Thus, one can complete a tirtha without taking a single step, within one’s mind (Kramrisch, 1946). Once within the sacred space, of say, a temple, one completes a cyclic journey, a parikrama (the path surrounding something) or pradakshina (to the right) in order to navigate the sacred space (Parikrama, n.d.). While for meditative practices, especially using mandalas or yantras, this exploration is at a mental level; within temples, it happens at both levels. Spaces are to be experienced through movements, gradual unfolding, or revelations, and that can only happen through the process of a journey. It is this journey that reconfigures boundaries and markers differently at each step, and it is this that unfolds the sacred experience of space, where that which apparently looked symbolic until a point in time becomes an actuality of experience.

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Practising Interior Spaces: Meditative Traditions, Mandals, and Yantras The concept of the guha (cave) and of hridaya akasa (space within the heart) converges at the epicentre of the cartographic journeys of tirtha yatras and parikramas. As Kramrisch points out, “the place of pilgrimage is the end of the journey to the Centre, but it is not itself the goal and only means for crossing over to the Centre…for this very reason too, no journey needs to be undertaken at all” (1946). The myth of the competition between Ganesha and Kartika reflects this as well: who can circumnavigate the world three times first? Kartikeya rushed to his vahana, the peacock, while Ganesha trudged to his mouse vahana. While Kartikeya circumnavigated the world as required and came back in a hurry, Ganesha has circumnavigated the world by going around Siva and Parvati and is waiting for him, for circumnavigating Siva and Parvati is the same as circumnavigating the cosmos (Krithika, 2015). The mandals take this one step further where the entire space and its cartographic exploration are mental. There is no physical journey to be undertaken at all. The pilgrimage is now interiorised. Mandala (circle) is a schematic visual representation of the cosmos and internally a guide for several psychophysical practices. Both in Tantric Hindu and Buddhist traditions, painted on paper, wood, stone, cloth, wall, or sand, it includes a variety of geometric patterns—squares, circles, and triangles—and represents whole worlds, with directions, gates, protecting deities, and so on. In this city or holy space, one navigates through the pathways, spaces, and interacts with deities (Violatti, 2013), with a focus on reaching the epicentre, the hridaya akasa. Thus, the mandala represents the universe, and one is guided through its key points and proceeds towards its centre, where the whole world of cosmic forces of integration and disintegration operate (“Mandala”, 2019). This space needs to be understood, articulated, and negotiated in order to arrive at the inner core of all spaces—bliss. Yantras, while a part of the same tradition, are simpler, anchoring a deity to space, often mother goddess Kali, but deal with the same dynamic interplay of cosmic manifestations, time, converging at the centre, dot, or bindu (Yantra, 2003). Thus, here, again, is a journey, a journey to the interior, where space is articulated very much the way it is outside, as in a temple, in a city, as a tirtha, or a kshetra. This journey has a purpose: to enter into the core of oneself, to discover the space of bliss. It is to be noted that this journey begins from a map, from a two-dimensional surface, and is reconstructed in the interior. But such journeys are not for all. In the tantric tradition, it is only meant for the initiated, who are already mentally disciplined. But what about the common people?

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Practising Exterior Spaces: Architecture and Vastupurusamandala For the lay initiate, training in space begins with tirtha yatras, kshetras, and their parikramas (see Kramrisch, 1946 for how they function in sacred spaces). Space has to be physically made sacred for them, and the journey to the centre has to be a physical one to begin with. Space must be experienced by the senses, directions understood directly, the sun, the moon, the stars, and the cosmic forces must actually be felt, to begin with. The outside is actually inside—this must first be perceptually experienced for the lay initiate in order to experience the interiority of space. In order to explore this a little further, we will take the example of Vastupurusamandala. Used in a wide variety of contexts—from an altarpiece to the smallest of temples to the largest of cities of temples (or temple complexes)—this mandala is based on the Samkhya tradition and bridges the two-dimensional spaces of the mandala with the three-dimensional space of sacred built habitat described in Vastu tradition (see Venugopal, 2012). While a detailed discussion of the Vastupurusamandala can be found in The Hindu Temple (Kramrisch, 1946), here we will touch upon a few salient points. Vastu stands for the site, and, in it, bodily existence abides; Purusa is the universal essence, the primal person from whom all originate, and the mandala is the cartographic representation of the cosmos. In its totality, it represents the cosmos and the deity at the centre of the cosmos. Having more than 32 variations, it also allows for infinite permutations in the way the stratum and superstructure can be created upon it. The very ground for such a space is first cleaned, its fertility mapped, water bodies and vegetation identified and created, and the space made sacred. Square in shape (treated as the perfect shape in the Indian context) represents stability and order and integrates the circle within it—for circle represents dynamism (Prakriti), movement, transience, and flux. Made of sixty-four or eighty-one squares, it represents the day and night, the sun and moon, the stars, the lunar and solar movement of months and seasons, as well as the different layers of consciousness (Kramrisch, 1946). Thus, the micro and the macro, the mental and the material, all are integrated into this holy space, which is ordered, stable, and hence conducive to the experience of transcendental bliss. Based on this, the superstructure is created. With infinite variations possible, the temple opens up the possibility of multiple spatial narratives. Each parikrama, each mode of movement, and each state of mind in which one perceives things creates infinite possibilities. But at the root, “the sequence of gopurams, series of ascending steps and platforms, rising volumes of domes and shikharas, … the transition from the semi-open to … dark sanctum … heighten the progression from the corporeal to the spiritual … from the gopuram to garbhagriaha” (Venugopal, 2012). Thus, at a phenomenological experiential level, time is brought in since each movement, each step, reveals a new marker of the world outside, of direction, passion, or reflection, and gradually directs the mind to the central point, bindu, and to space within. For the well initiated, at the end of the journey, in the sacred guha or cave, at the centre

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Fig. 2.2 Vastu Purusa Mandala. Source Venugopal (2012)

point of the bindu (or the deity), the space that is experienced is realised suddenly to be within oneself as well (Fig. 2.2).

Convergence and Self-similarity: Manifest-Unmanifest, Exterior-Interior, Large-Small Vast infinite spaces can be cognised but not experienced. What one experiences instead is boundaries or markers that indicate that space extends beyond (Panikkar, 1991), else there is a sense of bewilderment and incomprehension. As Edna St. Vincent (1912) writes in “Renascence:” The sky, I thought, is not so grand. I could almost touch it with my hand! And reaching up my hand to try, I screamed to feel it touch the sky. I screamed, and—lo!—Infinity, Came down and settled over me… (Millay, 1991).

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On the other hand, the inner space can only be articulated by the initiated, and experiencing it phenomenologically occurs after long years of practice, as is reiterated both in Hindu and Buddhist tantric traditions. So, what is it that holds these experiences together? Yatra, kshetra, tirtha, and parikrama bring the seeker of bliss to the garbhagriha (womb) or cave within which resides sacred space or hridaya akasa. At the navel (that connects to the womb) of the Vastupurusa blossoms the lotus at the bindu of which lies Brahman (see illustration 2). The total experience of space, both internal and external, microcosmic, and macrocosmic, is made accessible through the journey to the interior and the cartography of the mandala. On the other hand, for the trained and initiated, the physical journey is redundant, the mandala or yantra anchors the sacred point-space to any space, and, from there, the initiated person begins the inner journey to the centrality of sacred space (Fig. 2.3). The too big to grasp, the too small to grasp, and the invisible all are made concrete and visible through the mandala and the temple. These visible markers initiate a journey at the end of which is a blissful space outside of space, outside of time, neither visible nor invisible. This is the convergence that the mandala and the temple achieve, as illustrated in illustration 3. The other key point that emerges is self-similarity. While elaborate work on fractals of temple architecture has been done elsewhere (Trivedi, 1989), the mandala is a unique representation of the self-similarity of squares and arrangements of squares

Fig. 2.3 Convergence of spaces. Source Authors’ own

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where they all aim to represent the same goal with less or more degrees of elaboration. On the other hand, the realisation that the outer journey and inner journey lead to the same centre also points to self-similarity. It is like Borges’ story on cartography where an attempt is made to make so accurate a map of the kingdom that the real kingdom and its map can no longer be distinguished (On Exactitude in Science, 2020).

Spaces: Secular, Sacred, and Cosmic Space, sacredness, and wellbeing pervade secular space as well. The convergence of inner space and outer space is epitomised here as well. Bryden (2004), for example, has illustrated this convergence in haveli, a kind of Indian courtyard house, which is an example of secular space with cosmic implications. The house is designed as a nine-square grid with a central courtyard which is both private and public. The centre of the courtyard represents Brahma’s navel and symbolises inner space. The internal divisions (rooms) are determined by the grid. Also, the relative proportion of covered and open space is decided by the grid. Re-examining haveli as both enclosed and open space, Bryden (2004) has looked at this distinctive domestic space as representing both inner and outer spaces. She shows how the domestic space of haveli transcends being an enclosed space and becomes an open space both architecturally and symbolically. Home, a secular space, becomes a symbolic space since the inhabitant is connected with both secular space (home) and spiritual space (cosmos) through Vastu. Vastu operates as a lived principle; the individual self is related to the space of the home and the home is related to the cosmos. However, in the Indian context, the relation between secular and religious was never very watertight. Dance is an illustration to the point, with its origin in temples— Natyamandir as the space for dance—and its presence in various other kinds of secular spaces. Dance is an interaction with space, both inner and outer. Dance is the movement of the body through space. The convergence between space and body, between secular and spiritual, is conveyed through dance. It is secular when seen as an act of interacting with the physical space. However, dance may be a symbolic act of offering oneself to the divine. Indian classical dance is spiritual in nature; it symbolises sacrificing oneself to the transcendental order. Temple, designed as a mandala, offers this setting. Dancer and architecture, body and space, are seen as intertwined systems (Jayakrishnan, 2011). Whether secular or spiritual, ancient architectural designs are a response to the surrounding environment, the universe, its orders, and its analogy to the human body. Climatic factors and spiritual beliefs dictated the characteristics of traditionally built spaces. These two foundations allowed the convergence of inner space and outer space. The application of principles of Vastupurusamandala to traditional architecture has also been argued to have environmental considerations. It used the environment to warm and cool the space thereby providing physical comfort as well as inner bliss. The grids, directions, and concentric zones have been argued to have

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spiritual implications, but these are derived from the environment. Sun rays, the earth’s magnetic poles, and the geopathic zones are considered in Vastupurusamandala principles and these architectures are in complete harmony with the surrounding nature (Fazeli & Goodarzi, 2010).

Modern Relevance and Reflections The eminent architect Charles Correa writes, “For the Indian architect, every built form is a mandala, a model that represents the nature of cosmos” (1989). He considers a rangoli, a mandala, a temple, or a painted deity on a wall a ‘gesture’ that is integral to the space we inhabit. Space, massive like the Himalayas or symbolic like a temple, has something in it that turns our minds towards the nonmanifest (Correa, 1989). The concept of Vastu Sastra is used in different contexts such as philosophy, psychology, Feng Shui, Seismic Design, and Contemporary Architecture Design Principles (Dash & Joshi, 2021) and indicates its contemporary relevance. Early twentieth-century influence on the Western intellectual traditions not only refers to Indian spirituality but also to the concept of mandala. A full realisation of self, a momentary union of the ego-consciousness and the unconsciousness which are paired opposites, is represented by the completed mandala, the fourth archetype described by Jung (King, 1981). Contemporary critics search for insights and comparisons in philosophical traditions as well. The doctrine of Vastu has been explained to have parallels with concepts made by Heidegger in “Building Dwelling and Thinking” in contemporary philosophy (Patra, 2006). Vastu Sastra recommends examining the soil condition for selecting a suitable site for construction. Similar guidance is observed in constructing buildings that are earthquake-resistant. Testing soil porosity, avoiding columns at the centre of the building or openings at the corners, avoiding soft storeys, and adopting symmetrical designs are based on scientific grounds to protect from seismic tremors. Some scholars even recommend that these be incorporated into the design principles of the National Building Code (NBC), both of which offer guidelines for dwelling space (Singh et al., 2011). Even the contemporary philosophies of technology by Carl Mitcham, Albert Borgmann, Don Ihde, and Michael Polanyi are interlinked with Vastu Sastra. Parallels are observed between Mitcham’s concept of technology and Vastu Sastra in terms of material objects, knowledge, and activity. Mitcham views technology as material objects in the form of kitchenware or computer, knowledge, and as an activity through design; similarly, Vastu is the object used by humans as in primitive tools, implementation of designs, and technical knowledge. Borgmann’s analyses of the pervasive influence of technology in human life from a different perspective— philosophically, socially, historically, and scientifically—reflect the way human has taken up the world both individually and collectively. Ihde contends technology is a certain way of practice and cultural hermeneutic of technology is hermeneutic of praxis; similarly, the application of Vastu in a certain way is a kind of thinking and

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practice, and design is a hermeneutic process. Polanyi argues implicit knowledge is personal and context-specific and it is the foundation of all knowledge; similarly, the postulators of Vastu Sastra in ancient times had acquired more implicit knowledge than explicit knowledge (Patra, 2017). The complex relation between outer space and inner space, between order, creation, and dissolution, and the search for that quintessential space that is the key to bliss have all been explored in detail in the Indian tradition. The realisation of the great resemblance between exteriority and interiority and their common centrality has also been explored systematically. But in the modern context, the dichotomy is distinct. While some early twentieth-century thinkers like Karl Jung and others have explored the concept of mandala in the context of consciousness (Jung, 1972), and while many architects in modern times re-examine these concepts in the context of architecture, a comprehensive exploration of the resemblance, as well as convergence of the exterior and interior, is lacking. As common people, we accept the existence of a cosmos on a cat’s belt in the movie Men in Black or the notion of maya and multiple levels of illusory existence in films like The Matrix, Inception, or The 13th Floor. As academics, we talk of the possible complex relation and integration of inside and outside through consciousness studies and quantum physics (Quantum Mind, 2020); but are yet to re-examine the relation of spaces of various kinds within and without, and their possible convergence in a liminal state of bliss.

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Chapter 3

Self-Architecture for Sukha: Mind++ for Integral Wellbeing Anuradha Choudry and Subhashini Ramasubramanian

Abstract ‘Happiness’ or ‘wellbeing’ with several synonyms is one of the most important drivers in human life, but is it a process or an end in itself? Happiness comes from the root ‘hap,’ literally meaning “to feel fortunate” and acts as a powerful reminder of one of the surest gateways to happiness. This chapter aims to understand the implications of the Sanskrit term sukha, literally meaning “Excellent Spaces”. It will explore the relationship between the external and internal spaces of our being and see whether it is possible to consciously design, restructure, and maintain excellence in these spaces using a process of Self-Architecture based on techniques proposed by Yogic traditions. These traditions offer an alternative worldview of what constitutes human nature. They redefine mainstream answers to the question “Who am I?” that allows the individual to tap into levels higher than one’s mind, viz., Mind++, enabling them to reprogram their psycho-emotive frameworks, which regulate the response of the system. Rewiring the brain using Mind++ techniques will prepare the person to nurture inner excellence irrespective of the quality of the environmental space they are part of, thus leading to the experience of a lasting Integral Wellbeing in all circumstances. Keywords Self-architecture · Integral wellbeing · Sukha etymology · Personality theory · Yogic techniques

‘Happiness’ or ‘wellbeing’ is one of the major, if not the ultimate, goals for every human being (Petermans & Nyuts, 2016, p. 114). But determining their nature “has been a matter of debate from time immemorial” (Kiran Kumar, 2006, p. 105). A question that arises, therefore, is whether happiness and wellbeing are processes, or are they ends in themselves? Both are buzzwords with a very big market value for this paradoxically increasingly-connected-yet-disconnected (ICYD), fast-tracked, stressed world. Languages across world cultures have also coined various words to describe them. Though these twin terms are often uttered in the same breath, are they A. Choudry (B) · S. Ramasubramanian IIT Kharagpur, Kharagpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_3

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really synonymous, or are they complementary instead? The attempts to define happiness have been a transdisciplinary endeavour across the ages. Philosophers, psychologists, sociologists, economists, health practitioners, scientists, managers, politicians, and many others have described the experience as ranging from gross hedonic gratifications to more sublime eudaimonic experiences to transcendental ones. Literally meaning “to feel fortunate” from the root ‘hap’ (Banavathy & Choudry, 2015), the meanings attributed to the term ‘happiness’ often succeed in capturing only a particular shade of this multifaceted elusive yet sought-after subjective experience. Wellbeing, on the other hand, appears to be a more carefully crafted concept. It occupies a significant place in the ongoing research in Positive Psychology, which is trying to find new definitions and ways to measure the happiness experience (Kiran Kumar, 2006). The studies undertaken in this field largely fall into two categories, namely Subjective Wellbeing (SWB) and Psychological Wellbeing (PWB). SWB, which is associated more with the hedonistic aspects of happiness, takes into consideration (1) positive affect; (2) life satisfaction; and (3) absence of negative affect for an individual (Andrews & Withey, 1976; Diener, 1984; Argyle, 1987; Li, 1995 as cited in Lu, 2001). As the subject is rapidly evolving with over 4000 to 40,000 thousand published studies in related areas, the pioneers of this approach say that “it also extends from the specific and concrete to the global and abstract: momentary experiences versus people’s global judgments about their entire lives” (Kim-Prieto et al., 2005, p. 216). The other framework of wellbeing that is inspired by eudaimonic happiness is PWB. According to Ryff (1989), PWB or eudaimonia arises from the realisation of one’s highest potential while seeking perfection. It is associated with six characteristics, viz. (1) self-acceptance, (2) positive relations with others, (3) autonomy, (4) environmental mastery, (5) purpose in life, and (6) personal growth. In this context, it is further important to recognise the fact that the understanding and definitions of happiness and wellbeing stem from certain worldviews that are influenced by their respective cultures or schools of thought. Kumar (2006) says that both the ‘hedonic’ and ‘eudaimonic’ concepts of happiness, as developed in the Western context, consider the bio-psycho-social dimensions of human nature, whereas texts like the Upanis.ad-s in the Indian context add the spiritual and transcendental aspects to this discourse. We will dedicate the following chapter to understanding the concepts of happiness and wellbeing from an Indic perspective, where, too, one finds several words to denote the varied connotations of these terms. It will be based on literature gathered from different primary Sanskrit sources and secondary ones that have sought to bring to light the Indic contributions to this discourse. In addition to this, it will adopt an etymological lens to examine the term sukha, which is the pivotal point of this thesis. This will be substantiated with some phenomenological insights and a heuristic approach to the subject. Furthermore, we will show that happiness as depicted by sukha, literally meaning “excellent space,” encompasses/covers a very comprehensive range of the happiness-experience. This will be mapped with the different layers of our identity as represented by the Indic worldview in the pañcako´sa theory which represents the five sheaths of human nature. We will also take into consideration

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the psycholinguistic dimension of the term, which allows the individual the possibility of understanding her psychological anatomy and then consciously designing and crafting the experience through a process of Self-architecture (Banavathy & Choudry, 2015) that will be further elaborated upon in this work. Finally, we will attempt to postulate a framework for Integral wellbeing (IWB) that would emerge as a result of the individual’s role in consciously cultivating sukha using insights and techniques from the yogic tradition. IWB can be understood as the subjective experience of sukha in the internal spaces of the pañcako´sa levels of identity as well as a combination of subjective and objective experiences of sukha in the external spaces, which consists of three aspects identified in (Banavathy & Choudry, 2015) as (1) interpersonal relationships, (2) the individual’s relationship with the environment, and (3) the nature of the environment in itself.

Selected Indic Concepts of Happiness The Indian literary and experiential traditions identify various kinds of happiness that range from sensory gratifications to subtle spiritual ones like bhoga, sukha, santos.a, hars.a, ull¯asa, a¯ nanda, tr.pti, tus..ti, s´ubha, ma˙ngala, kaly¯an.a, s´reyas, preyas, s´a¯ nti, a¯ rogya, sw¯asthya, and sthitaprajñat¯a (Kumar, 2006). There are detailed textual descriptions that not only classify these varieties of experiences but also perspectivise them in terms of their durability and dependence on external factors (Banavathy & Choudry, 2014) and so on. Texts like the Taittir¯ıya Upanis.ad also present a ranking of the different levels of happiness in relation to each other in the chapter titled brahm¯anandavalli where they accord specific names to the exponentially increasing degrees of happiness starting from a basic general kind of happiness m¯anus.a¯ nanda (happiness of human happiness) till the highest form of bliss known as brahm¯ananda (bliss of the Infinite Being). M¯anus.a¯ nanda is measured through the quantum of age, learning, value system, psychological, physical, and financial resourcefulness (Banavathy & Choudry, 2014). Interestingly enough, these correspond closely to the determinants identified by Argyle as parameters that contribute towards human happiness, viz. age, health conditions, family and friends, marital status, employment, income, and wealth (Argyle, 1987, 1999). In the Ch¯andogya Upanis.ad, on the other hand, when Narada asks his young guru Sanatkumara, the secret formula of sukha which was eluding him despite being an erudite scholar who was very well-versed in several disciplines, the latter provides him with a unique dimension to the term by defining it using the adjective bh¯um¯a implying “that which is expansive,” “fullness, plenum, vastness” (Banavathy & Choudry, 2015). He says, “That which is truly fullness, that is happiness. Not in the small is any happiness. Fullness alone is happiness” (Chandogya Upanishad [tr.] cited in Banavathy & Choudry, 2015). Sanskrit literature further abounds in discussions around this theme from various points of view, but in this chapter, I will not venture too deep into all the terminologies used therein. Instead, I will focus on the

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notion of sukha as bh¯um¯a and seek to examine its multi-layered implications in the context of happiness and wellbeing.

Etymology of Sukha and Its Implications The relationship between the quality and quantum of space and the feeling of happiness is literally encapsulated in the term sukha, which consists of two syllables—su and kha. Based on a detailed analysis of the term (Banavathy & Choudry, 2015), we see that in Monier-Williams’ (1960) Sanskrit to English dictionary, the word sukha has been translated as “pleasant, agreeable, gentle, comfortable, happy, prosperous, virtuous, pious”. Furthermore, if we break up the word into its two morphemes, we get the following possibilities. The morpheme su is a prefix in Sanskrit which signifies “excellent, right, virtuous, beautiful, easy, much” (Monier-Williams, 1960). Moreover, some of the important meanings of kha relevant to the context of happiness are “space, cavity, air” (Monier-Williams, 1960), etc. Thus, we see that the word sukha literally means “excellent, right, virtuous, beautiful, easy & much space” that also has components of being “agreeable, comfortable, pleasurable, pious as well as prosperous”. To add to this, kha also sometimes indicates the senses, in which case, sukha would mean “pleasing to the senses.” Circumstantially, this interpretation of the term is more popular than the other. Consequently, the notion of sukha is often associated with the word duh.kha, mostly regarded as sorrow and suffering, therefore presented in a dialectic relationship with it. The notion of duh.kha is a key concept in Buddhist literature. The goal of Buddha’s teachings based on the Four Noble Truths revolves largely around the acceptance, identification, and removal of duh.kha or suffering. In discussions of this nature and other discourses in Indian classical philosophies, sukha is generally considered to be part of the eternal dualities that afflict man, viz. that whatever is happy will necessarily experience sorrow and, conversely, everything that is sorrowful enshrines potential happiness within it. Following the lines of (Banavathy & Choudry, 2015), the aim is to bring forth the lesser explored aspect of the term sukha as “excellent space” in consonance with Sanatkumara’s definition of it as being the natural experience of an “expansive fullness” or bh¯uma. The paper mentioned above offers an extensive explanation on these lines, but, more importantly, it helps to establish the fact that our lives consist of a multi-layered conglomeration of dynamic internal (within the person) and external (outside of the person) spaces. It states that if happiness were to be an outcome merely of the external space, then it is not fully within the control of the individual. On the other hand, if it is recognised that our happiness is directly proportional to the excellent nature of the internal space of the individual, as many concede (Banavathy & Choudry, 2015), it also amounts to the submission that ensuring one’s happiness falls exclusively is one’s sole responsibility. In other words, since the individual often has limited degrees of influence and mastery over the circumstances of external spaces, making happiness contingent on their excellence would amount to outsourcing it to an unreliable third party. This, in turn, could lead to the challenges of dependence

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and insecurity within the person and therefore increase the chances of experiencing duh.kha (bad space or suffering) instead of sukha. In contrast to this, if the desired spatial excellence is referring to spaces inside of the individual, its proper management and maintenance remain fully within one’s own control. As Viktor Frankl (2004, p. 9) famously declared in his book Man’s Search for Meaning, “the last of human freedoms is the ability to choose one’s attitude in any given set of circumstances.” This experiential insight offers a new angle to the existing discourses on the topic, which often links the happiness experience to external parameters as valid and significant and, at times, necessary contributors to one’s happiness. It is interesting to note that an examination of most of the world’s happiness surveys indicate that the happiness levels of individuals and thereby of nations are related to what they ‘have’ and ‘possess’ rather than to who they ‘are’ because the former is easier to measure. At the same time, there is sufficient data to show that due to the law of diminishing returns, national wealth, and economic growth have no positive correlation with the indices of life satisfaction and happiness (Diener & Diener, 2002). The questions that subsequently arise are: What does an excellent internal space mean? How does one create it? And what is its relationship with the external space? To what extent does one’s happiness depend on what one ‘has,’ and to what extent is it dependent on who one ‘is’? This last question leads one to ask whether happiness is an ‘inside-out’ phenomenon or an ‘outside-in’ one? The paper (Banavathy & Choudry, 2015) supports the former view in the context of sukha and elaborates on how the quality of external space is significantly determined by the quality of the individual’s internal space. A heuristic approach to the enquiry suggests that if the person’s inner space is very messy and of a negative and constricted quality, it will get reflected in the creation of messy outer spaces that could potentially spread negativity in the environment. On a social, interpersonal front, it could adversely affect relationships in personal and professional spheres and so on. Furthermore, the interdependent relationship of the two spaces can be inferred from the concept of apperceptions that is propounded by some psychologists and by yogic traditions in general. This notion suggests that one’s perception of the world is greatly influenced by one’s ‘apperceptions’ or subconscious conditionings that act as a mindfilter. These play a crucial role in influencing the way we look at our surroundings and their circumstances, interpret them, and finally deal with them. Psychologist Alfred Adler describes the phenomenon as “The world is seen through a stable schema of apperception: Experiences are interpreted before they are accepted, and the interpretation always accords with the original meaning given to life. Even if this meaning is very gravely mistaken, even if the approach to our problems and tasks brings us continually into misfortunes and agonies, it is never easily relinquished” (Ansbacher & Ansbacher, 1964, p. 189). Echoing the same idea, the definition of sukha, as given here, states that if the internal lens that acts as the interface between the inner and outer spaces is darkened by unpleasant memories, then the external world will automatically be biased and look dark. In fact, yogic traditions affirm the need to maintain the transparency of that lens for our IWB (Saraswati, 2006). They state in direct and indirect ways that the degree of distortion in our perception of the

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external and internal subjective and objective realities is directly proportional to the degree of ‘colouring’ of our mind-lens (Saraswati, 2006). Thus, one can conclude that if the individual truly wants to experience sukha, then it becomes an important requirement to pay close attention to the quality of one’s internal space and ensure that the mind-lens or mind-filters, that act as doorways to it, remain transparent and bright. It is in this connection that the need to examine the quality of one’s inner space finds its resonance in the perennial quest to know oneself.

Who Am I? This is represented by the question “Who am I?” or ko’ham? in Sanskrit literature. A clearer understanding, therefore, of what constitutes one’s being would facilitate the process of Self-Architecture which implies mapping, redesigning, reconstruction wherever needed, management, and, finally, maintenance of excellence of the multitudinous spaces within and without oneself. This concept has a partial reflection in Lyubomirsky’s (2007) notion of “intentional activities” as a factor that contributes to 40% of one’s happiness (Lyubomirsky et al., 2005). She defines it as activities that are related to behaviour that is within people’s ability to control and deliberately increase their happiness (Lyubomirsky, 2007). In this case, the idea of “intentional activities” refers to actions that an individual performs externally to create happy experiences. Self-Architecture, however, includes these activities but lays greater emphasis on the psychological reconstruction of the inner spaces. In either case, in the context of Indian/Yoga psychology, getting clarity on “who one really is” with reference to one’s core identities forms a vital component for the creation of sukha and IWB for the individual. The fundamental question “Who am I?” can be answered in multiple ways. Most often, the labels we attach to our identity pertain to our life circumstances that include variables pertaining to our socio-religious-political, economic, religious-cultural, and ethnolinguistic affiliations. They also include other factors like gender or age, income, job security, health status, and marital status (Lyubomirsky et al., 2005). But these or what one ‘has’ act as ‘mediators’ for human happiness (Petermans & Nyuts, 2016) and contribute to only about 10% of our happiness experience (Diener et al., 1999). What is observed is that if these life circumstances change, our fundamental existence will continue to remain. Moreover, different researchers seem to agree that the remaining 50% of our happiness has a predefined genetic happiness setpoint (Lyubomirsky et al., 2005). When talking about more absolute aspects of our identity, we find that they pertain to those parts of our being that are essential to who we ‘are,’ like our physical being, without which we would not exist (Choudry, 2011). But how much do we really know about who we are from the point of view of our physical reality? An honest reply would suggest that we have very limited knowledge of the actual functioning of the human system. Although there is a general consensus about the physical anatomy of our body, which can be examined and treated, medical sciences still seem to be a long way from comprehending the exact mechanism of its workings

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as a result of which disease and death continue to plague humanity. Furthermore, different schools of medicine, like allopathy, homoeopathy, a¯ yurveda, and so on, perceive its compositions differently and diagnose and prescribe medications based on the ontology that they subscribe to. In a similar way, it is interesting to note that while there is an understanding that the inner spaces of the individual are governed by their mind and emotions, there is very little consensus on the exact psychological anatomy of our being. Different schools of psychology across cultures offer a variety of possible ontologies to describe what constitutes the inner psychological structures of a person. Each school offers its diagnosis for the reasons for human unhappiness or duh.kha based on their respective worldview and then prescribes ways in which a person can achieve greater degrees of happiness. For example, if one subscribes to the view that all human emotion is housed in the brain, then it would invest in seeking to activate certain chemicals therein to induce happy states within the individual that could include the prescriptions of certain psychedelic drugs as well. If, on the other hand, one considered that the brain is like the radio that merely acts as an instrument to channelise music that comes from a different ‘source,’ then one would seek to identify that ‘source’ to allow direct access to the experience of happiness.

Pañcako´sa—Theory of Personality The Yoga traditions have explored the possibilities of tapping the ‘source’ directly through rigorous methods. In the Taittir¯ıya Upanis.ad, there is a very pertinent dialogue between a father Varun.i and his son Bhr.gu pertaining to the question of his core identity and its relationship with happiness. Responding to his son’s query on this matter, Varun.i tells him to contemplate deeply to see what answers emerge independently for him. The contemplated discoveries of Bhr.gu form the basis of the pañcako´sa (five-sheath) theory of personality (Kumar, 2006) which is one of the most widely used psychological anatomy structures in Indian/Yoga psychology. It basically says that our being is formed of five envelopes or sheaths of consciousness, starting from the physical or food sheath (annamayako´sa), then the sheath of our life-energy or vital energy corresponding to our emotional being which is closely connected to our breath (pr¯an.amayako´sa), followed by the mental sheath (manomayako´sa). Bhr.gu continued to meditate further on the source of his identity at the behest of his father and discovered that he has other levels of consciousness beyond these three layers that were readily accessible to human beings. The next level of being, viz. the sheath of intuition (vijñ¯anamayako´sa), transcended the mind sheath and allowed him direct access to an unmediated form of knowledge, which is characteristic of intuition. Still dissatisfied with his finding, Varun.i pushes Bhr.gu to probe deeper until he could go no further. The Upanis.ad says that eventually, the boy attained Self-realisation and did not return to his father as all his doubts regarding his identity were dispelled once he knew his true Self to be nothing other than a blissful consciousness (¯anandamayako´sa). Furthermore, textual and oral records of this experience say that this Self, which is regarded as the core of one’s identity, cannot

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be known by any other means except by becoming it. It is a concrete realisation of being pure consciousness, which qualifies as having the three traits—Existence (sat), Awareness (cit), and Bliss (¯ananda) (Kumar, 2006). It must be admitted at this stage that there are no exact English equivalents for these terms, but the proposed terms are close translations (Fig. 3.1). This story of the Taittir¯ıya Upanis.ad describing the pañcako´sa theory of identity offers an enhanced conceptualisation of our subjective identities. It describes two supplementary layers of the individual beyond the Mind, viz. vijñ¯anamayako´sa, which we will refer to as Mind+ and a¯ nandamayako´sa or Mind++ that do not generally form part of the mainstream discourse on one’s psychological anatomy. However, the Transcendentalists also speak of a transcendent Self (Kumar, 2006), while Freud in psychoanalysis refers to the subconscious as a determinant of their personality. The significance of including the layers of Mind+ and Mind++ in the conceptualisation of one’s psychological anatomy in the context of happiness and sukha is the recognition that these experiences are embedded in the fundamental design of who we are, and therefore we need not look for them outside of the system. Legitimate questions that could be posed at this point are that (1) if happiness is indeed an intrinsic part of our psychological DNA, then why is it not experienced more easily? (2) If it is within us, then why are we perpetually looking for it outside of ourselves? To these questions, Indian/Yoga psychology says that our inability to tap into that

Fig. 3.1 Pañcako´sa theory of personality. Source Author

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excellent space within ourselves is primarily due to our ignorance about its existence, which leads us to look for it outside. In fact, it states that mankind’s eternal pursuit of happiness stems from the search for this intrinsic experience that we have lost as it lies covered under layers of our apperceptions about who we are, etc. Secondly, the dominant narratives we are fed about our core identity dealing with who we are do not include these internal realms in the psychological anatomy we are taught. We are subsequently bound by a reductionist understanding of our true nature, which then results in our quest for happiness and sukha outside of our own system. This outsourcing of our happiness, in turn, often translates itself into the quantification of our ‘having’ and the need and greed to ‘have’ more of anything in order to experience the illusion of a greater sense of ‘fullness’ or bh¯uma. Furthermore, according to Banavathy and Choudry (2015), taking the analogy of a building, if we accept the yogic psychological anatomy as a possible reality of our internal infrastructure, it amounts to adding two more storeys over and above the existing commonly acknowledged three-floored structure of our body-emotion-mind complex. Alternatively, using the same analogy of the building, we can say that, even if we are aware of our five-storeyed building, we do not have easy access to the two top floors. Therefore, the task of the individual as a Self-Architect would be to take cognisance of the existing floors and to create effective pathways to reach them and to reside in them.

Self-Architecture Using Yogic Techniques The questions that would follow on hearing these statements are (1) What is the ideal design for Self-Architecture that would help us optimise the space and resources we possess? (2) What would it mean to include Mind++ in the blueprint of our psychological anatomy? (3) How can the knowledge of Mind++ help us in the construction and maintenance of internal sukha in all circumstances?

Self-Architecture at the Annamayako´sa Level The first question has been well discussed in (Banavathy & Choudry, 2015), whereby if we stick to the analogy of the building, we recognise that the most important feature of any constructed space is the structure that enshrines it. Therefore, the condition and management of that structure become an important investment for any form of lasting sukha. In this case, that outer structure that harbours our inner/internal space is our body or annamayako´sa. The Yogic traditions were well aware of this and proposed elaborate strategies and techniques for its optimum preservation. This included a detailed understanding of its constitution, as discussed in a¯ yurveda. Once one has determined the unique features of individual structures, then a diet and a lifestyle are proposed that would ensure its sustainable upkeep and wellbeing. Furthermore,

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the whole stream of hat.hayoga, based on postures (¯asan¯a), breathing techniques (pr¯an.a¯ y¯ama), and cleansing techniques (kriy¯a), laid down systematic approaches for the individual to ensure a healthy body. It is important to note that there is a limitation in the analogy of the structure as a multi-storeyed building because each floor is strictly compartmentalised from the other. In the context of the Yogic psychological anatomy, there is no strict/ rigid compartmentalisation of the different ko´sa-s of the individual whose spaces are closely interlinked and dependent on each other. This would imply that any modification of the outer structure would necessarily get reflected in the improvement or deterioration of the internal spaces. For example, if the inner mental or emotional space is cluttered or blocked, then doing certain postures and breathing techniques on the physical plane has a positive impact on those planes as well. A practical reflection of this is that if one talks to a regular practitioner of hat.hayoga, one will often hear statements like “I was not feeling so good earlier, but the yoga session helped to lighten my mood.” and so on. So, Self-Architecture on the structural component of our inner spaces would imply the need to keep it healthy, supple, and strong through regular practice and a well-balanced lifestyle, including one’s diet, the quantity of sleep, and regular exercise.

Self-Architecture at the Pr¯an.amayako´sa Level The yogic tradition offers two sets of approaches for Self-Architecture with respect to the construction and maintenance of a sound second storey of pr¯an.amayako´sa. Since our emotional being is very closely linked to our breath-world (Sarkar, 2017), the focus on systematic, slow, and regular breathing techniques is said to have a direct impact on the decluttering of our inner spaces by removing negative emotions. This, in turn, would contribute towards greater degrees of excellence therein and generate more sukha. Furthermore, the yogic stream of devotion (bhakti) offers several timetested methods for the cleansing and purification of one’s emotional being. One of the key ideas it suggests is the practice of unconditional love and absolute surrender to a higher truth—within oneself or without. Usually, the bhakti tradition calls on the devotee to offer all his/her thoughts and actions to a spiritual teacher or to the divinity of their choice and allow themselves to be guided by their teachings and wisdom. It is based on the idea that this simple act can also serve as a powerful tool for decluttering one’s inner spaces of undue anxieties and stresses, which are often accumulated from one’s ignorance of the best decisions to be made and the fear of the negative consequences like failure, disappointment, etc. Moreover, this act of surrender can also be an internal matter. This would imply that the individual should consciously seek access to the inner levels of their Mind+ and Mind++ and allow them to program the activities of daily life. The underlying assumption in this technique is the fact that there is an ideal blueprint for our sukha-state latent in the a¯ nandamayako´sa of our being. We can access it with the help of external aids like a spiritual master or a divine being or by

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consciously programming our mental patterns using Mind+ and Mind++ techniques. A complete unconditional self-giving to qualified ‘guides’ is, therefore, a potent tool for helping to generate sukha and happiness within oneself. Sri Aurobindo (1971, p. 757) says that “True love for the Divine is a self-giving, free of demand, full of aspiration and complete surrender”. This is highlighted by another analogy that is often given by one of the great mystic saints of Bengal, Sri Ramakrishna Paramahamsa, to his disciples. He used to tell them that the choice they had was to be like a baby monkey that puts all its efforts into clinging to its mother as she transports it from one place to another or to surrender completely like the baby kitten which allows itself to be transported by its mother to different places. Choosing the latter implies that the individual has to learn and master the technique of letting go of all stressful emotions related to anxieties and live in the truth of the present moment. In Sri Ramakrishna’s words (as cited in Gupta, 2009), “…a devotee gives a power of attorney to God. Having given God the power of attorney, he is free from any anxiety”. In this way, the SelfArchitect can adopt the path of bhaktiyoga for the purification of their emotional being, to facilitate one’s navigation through the uncertainties of life by allowing them to be transported across the various challenges of life.

Self-Architecture at the Manomayako´sa Level The next storey of the being that demands the Self-Architect’s special attention is the manomayako´sa or the mental sheath, which houses the main controls of our human system. This sheath is often governed by the dictates of the ego-self. Indian/ Yoga psychology distinguishes between the self and the Self. It states that the self is generally formed by the projections of who we think we are and doesn’t necessarily reflect our true Self, which is linked to our Mind++ and has the original route map for our IWB. The untrained mind can further be likened to a virus-ridden beta version of the original blueprint that can possibly corrupt our system if one is not careful about its tendencies. There are several techniques that the Yogic tradition proposes for creating sukha at the mental level. In one of its most commonly used handbooks cum manuals, the yogas¯utra, the definition of yoga is that it is “that practice that helps the cessation of mental movements” (Vivekananda, 2012). The primary focus for Self-Architecture in this context, therefore, is the identification of mental patterns and minimising them so that the mind-space remains uncluttered, and the mind-lens is freed of its unconscious and subconscious ‘colourings’ that could hinder the clarity of its perceptions and, consequently, its actions. There are several techniques that are proposed to achieve this end, namely meditation, where the practitioner is asked to focus on their breath during meditation or recite simple mantras or place attention on a particular image. All these techniques serve to reduce the mental chatter, which amounts to ‘noise/ clutter’ of the mind. This helps the mind become calmer, thus creating more excellent spaces and thereby sukha in it.

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Another important yogic tradition for mind management is jñ¯anayoga, or the yoga of knowledge. This approach addresses the cognitive aspects of the mind and directs them towards their optimised functioning. Jñ¯anayoga is a systematic training for the mind to sharpen mental faculties like reasoning and grasping complex and abstract concepts, as well as acquiring certain transparency to reflect the highest truth therein (Aurobindo, 1971). In order to achieve this end effectively, the yogic tradition recommends that the Self-Architect shifts the reins of control from the Mind to the next levels of Mind+ and Mind++ from the manomayako´sa to vijñ¯anamayako´sa and a¯ nandamayako´sa so that the system is not derailed from the original plan for one’s greater good due to faulty blueprints. In this way, we see that there are concrete measures using which an individual can experience more happiness or sukha in their life.

Self-Architecture at the Vijñ¯anamayako´sa ¯ and Anandamayako´ sa Levels With respect to Self-Architecture for the next two levels of vijñ¯anamayako´sa and a¯ nandamayako´sa, the yogic traditions suggest that there is little to be done because these spaces are intrinsically excellent and blissful (Aurobindo, 1971). One of the very effective tools, however, for the Self-Architect, to transcend manomayako´sa and go vijñ¯anamayako´sa is self-observation. The person is required to place the locus of her identity on the steady Witness Consciousness within that is closely associated with Mind+, rather than being carried away by every single mind-chatter that takes place at the mind level. This practice will enable the development of unbiased analytical skills that will help her discern the right course of thought, speech, and action and the ability to review decisions from a non-judgemental perspective to identify the merits and demerits of the decisions that were made. Furthermore, an important task for the individual is to keep the doors to the upper two floors constantly open to access in order to retrieve the instructions based on the original blueprint that is in their possession. The challenges to experiencing the fullness of our blissful being or sukha are largely due to the limitations of the first three sheaths of the body-emotion-mind complex that are exposed to various inputs and triggers of the environment it inhabits. Therefore, their regular maintenance, cleaning, and purification is a prerequisite for facilitating the connections with the inner and higher planes of one’s existence. The yogas¯utra-s (Saraswati, 2006) also add that this can be achieved by the practitioner or the Self-Architect through regular practice (abhy¯asa) and a sense of detachment (vair¯agya) towards the efforts invested in achieving this. The last quality is significant because of the understanding that all consistent efforts and investments are associated with the expectation for positive results. If that fails to happen, then one gets discouraged from trying further. However, if one’s efforts are sincere, persistent, and at the same time detached, there are fewer chances of getting discouraged in the face of setbacks and arriving more surely

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at one’s destination. In this way, we see that the very nature of the spaces at the vijñ¯anamayako´sa and a¯ nandamayako´sa levels are full of excellence, and aligning oneself with them by freeing the other levels of unwanted clutter using Mind++ techniques is the Self-Architect’s key to lasting happiness.

Self-Architecture for External Spaces Another important point that emerged in the course of the discussion on SelfArchitecture is the need to not only manage and maintain excellent internal spaces but also to be alert of the inputs that are being fed into the system from the external environment it is part of. The question, therefore, that arises, is pertaining to the role which the Self-Architect plays in generating sukha in the external environment as well. From a very selfish perspective, the task of undertaking the creation and maintenance of excellent external spaces is as much his/her responsibility. Banavathy and Choudry (2015) identify three factors that determine the quality of the external space, viz. (1) the individual’s interpersonal relationships, (2) the relationship of the individual with the environment, and (3) the quality of the environment itself. The paper further expands on each of these and concludes that the first two are largely determined by the quality of the individual’s inner space. Regarding the last point, it introduces the concept of dharma as a tool that upholds the ideal of any given circumstance as a suitable regulator for all individual and collective spaces (Kumar, 2002). If the external environment consisting of the administrative systems of the government, at the workplace and in the family of every individual, manifests the ideal conditions for his/her growth, then the sum total of the inner and outer spaces will necessarily reflect the experience of bh¯um¯a or “plenum—an expansive fullness” thus leading to sukha and IWB. The role, therefore, of the individual in contributing to that collective excellence is the practice of dharma in every sphere. Furthermore, just as Self-Architecture is a prerequisite for the individual’s experience of sukha, if the state is also perceived as an entity, it would allow the possibility of designing and creating excellent spaces at a collective level that would lead to societal wellbeing.

Conclusion In this manner, we see that the understanding of sukha as excellent spaces is partially the prerogative of every individual, whereby one can determine their standards and perceptions of excellence. But if viewed from a more comprehensive and analytical manner, this definition of happiness offers the scope for transcending subjective interpretations and arriving at more objective parameters for establishing it and consciously cultivating the experience of excellent spaces. Moreover, as we have seen, sukha requires an individual to take responsibility for the quality of their inner

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spaces by actively engaging in the process of Self-Architecture. It involves planning, construction, and maintenance of the different sheaths that collectively form our being, with the help of the upper layers of Mind+ and Mind++. When the focus is on creating sukha within, the emphasis of our identity automatically shifts from the quantum of what we ‘have’ to the quality of who we ‘are.’ The Yogic traditions offer a wide array of techniques that facilitate the redefining of our internal spaces and make them more spacious and aligned with each other resulting in greater degrees of bh¯um¯a for the individual. When these conscious shifts take place within the individual, they start getting reflected without and generate excellent spaces in the external collective spaces, also leading to the experience of IWB. In contemporary research, Antonovsky’s (1996) idea of Sense of Coherence (SOC) as an important factor for ensuring Salutogenesis has certain research-worthy resonances with the notions of Self-Architecture and IWB that can be undertaken in a future study. As per the scope of the present work, we can postulate that when happiness is defined as sukha or excellent spaces qualified by the term bh¯uma, meaning an expansive fullness, it gives the practitioner concrete measures to build the experience systematically, brick by brick, through the art and science of Self-Architecture using time-tested techniques from Yogic traditions for greater individual and collective IWB.

References Andrews, F. M., & Withey, S. B. (1976). Social indicators of wellbeing. Plenum. Ansbacher, R. R., & Ansbacher, H. L. (1964). Encouraging is Adlerian. PsycCRITIQUES, 9(7). Antonovsky, A. (1996). The salutogenic model as a theory to guide health promotion. Health Promotion International, 11(1), 11–18. Argyle, M. (1987). The psychology of happiness. Methuen. Argyle, M. (1999). Causes and correlates of happiness. In D. Kahneman, E. Diener, & N. Schwarz (Eds.), The foundations of hedonic psychology. New York: Russel Sage Foundation. Aurobindo, S. (1971). Letters on Yoga. Pondicherry: Sri Aurobindo Ashram Trust. Banavathy, V. K., & Choudry, A. (2014). Understanding happiness: A vedantic perspective. Psychological Studies, 59(2), 141–152. Banavathy, V. K., & Choudry, A. (2015). Indian psychology: Understanding the basics. International Journal of Yoga-Philosophy, Psychology and Parapsychology, 3(1), 9. Choudry, A. (2011). Psyche east and west: The problem of identity and strangeness. In K. Gallagher (Ed.), Multiculturalism: Critical and inter-disciplinary perspectives (pp. 11–18). Oxford, UK: Inter-Disciplinary Press. Retrieved from http://www.inter-disciplinary.net/publishing/id-press/. Diener, E., & Diener, R. B. (2002). Will money increase subjective wellbeing? Social Indicators Research, 57, 119–169. Diener, E. (1984). Subjective wellbeing. Psychological Bulletin, 95, 542–575. https://doi.org/10. 1037/0033-2909.95.3.542 Diener, E., Suh, E. M., Lucas, R. E., & Smith, H. L. (1999). Subjective wellbeing: Three decades of progress. Psychological Bulletin, 125, 276–302. Frankl, V. E. (2004). Man’s search for meaning: The classic tribute to hope from the holocaust (5th ed.). Random House Group. Gupta, M. (2009). Sri Ramakrishna Kathamrita (1st ed.). Kolkata: Vedanta Press (Sri Ma Trust).

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Kim-Prieto, C., Diener, E., Tamir, M., Scollon, C., & Diener, M. (2005). Integrating the diverse definitions of happiness: A time-sequential framework of subjective well-being. Journal of Happiness Studies, 6, 261–300. Kiran Kumar, S. K. (2006). The role of spirituality in attaining wellbeing: Approach of San¯atana Dharma. In A. D. Fave (Ed.) Dimensions of wellbeing (pp. 538–551). Milano, Italy: Franco Angeli. Kumar, S. K. (2002). An Indian conception of well-being. In C. Peterson, N. A. (Eds.), European positive psychology proceedings. Retrieved December 22, 2022, from http://www.ipi.org.in/ texts/kirankumar/kk-indian-conception-of-wellbeing.php. Kumar, S. K. (2006). Happiness and wellbeing in Indian tradition. Psychological Studies., 51(2–3), 105–112. Li, L. (1995). The relationship between subjective wellbeing and psychological variables in Taiwan. The Journal of Social Psychology, 135, 351–357. Lu, L. (2001). Understanding happiness: A look into the Chinese folk psychology. Journal of Happiness Studies, 2(4), 407–432. Lyubomirsky, S. (2007). The how of happiness: A new approach to getting the life you want. Penguin Books. Lyubomirsky, S., Sheldon, K., & Schkade, D. (2005). Pursuing happiness: The architecture of sustainable change. Review of General Psychology, 9(2), 111–131. Monier-Williams, M. (1960). A Sanskrit-English dictionary. Oxford University Press. Petermans, A., & Nuyts, E. (2016). Happiness in place and space: Exploring the contribution of architecture and interior architecture to happiness. The Design & Emotion Society. Ryff, C. D. (1989). Happiness is everything, or is it? Explorations on the meaning of psychological wellbeing. Journal of Personality and Social Psychology, 57(6), 1069–1081. Saraswati, S. S. (2006). Four chapters on freedom (1st ed.). Yoga Publication Trust. Sarkar, A. A. (2017). Functional correlation between breathing and emotional states. MOJ Anatomy and Physiology, 3(5), 157–158. Vivekananda, S. (2012). Patanjali yoga sutras. Vijay Goel Publishers.

Chapter 4

Harmony Theory: Positive Organisation with Philosophical Foundations Michael Zirkler

Abstract This paper attempts to develop the concept of positive organisation by exploring the key concept of the ‘positive’ from a philosophical perspective and by linking it to a new concept, “social entropy” for sustainability and the challenges it poses. Understanding the term ‘positive’ requires an understanding of key distinctions people make to describe their world. Thus, the concepts and notions of positive and negative are discussed on a philosophical level, illustrated with diverse examples from the literature, and finally related to the context of work and organisations as the concept of “social entropy” is introduced, which, in turn, leads to considerations of social sustainability. The pivotal meaning of interrelation and recursion, the dialectic interconnectedness, is highlighted to explain the emergence of a position such as the ‘positive.’ Happiness and Well-being are distinguished according to Seligman’s understanding of Positive Psychology, and the related PERMA model is discussed. In the framework of the above concepts, essential aspects of a Positive Organisation are presented, from which derives a theory of harmony in the sense of balancing between the dialectics of ‘good’ and ‘bad.’ The emergence of order in social systems as well as the role of leadership in achieving happiness and well-being in organisations are eventually discussed. Keywords Social entropy · Happiness and well-being · Positive organisation · Harmony theory

M. Zirkler (B) Zurich University of Applied Sciences (ZHAW), Zurich, Switzerland e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_4

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Part 1: Philosophy and Foundations of the Positive Fiat Lux—Let There Be Light!

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, Let there be light, and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. And God said, Let there be an expanse in the midst of the waters, and let it separate the waters from the waters. And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. And God called the expanse Heaven. And there was evening and there was morning, the second day. And God said, Let the waters under the heavens be gathered together into one place, and let the dry land appear. And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. And God said, Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth. And it was so. The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. And there was evening and there was morning, the third day. And God said, Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, and let them be lights in the expanse of the heavens to give light upon the earth. And it was so. And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day. And God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens. So, God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth. And there was evening and there was morning, the fifth day. And God said, Let the earth bring forth living creatures according to their kinds— livestock and creeping things and beasts of the earth according to their kinds. And it was so. And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good.

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Then God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth. So, God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth. And God said, Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food. And it was so. And God saw everything that he had made, and behold, it was incredibly good. And there was evening and there was morning, the sixth day. Thus, the heavens and the earth were finished, and all the hosts of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So, God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation. These are the generations of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens. (Genesis 1.1–2.4; source: www. bible.com/bible/59/GEN.1.ESV).

The beginning of everything is distinctions or “differences that make differences” (Bateson, 2000). Where there are no differences, in the state of perfect entropy, no more statements about anything can be made. Making statements means making distinctions: “draw a distinction” (Spencer-Brown, 1972). I will come back to this point in more detail later to show that (social) entropy as well plays a key role in the field of social systems and, here in particular, in organisations. Just as God introduces differences that make differences in the grand narrative of Christian and Jewish doctrines, differences are constantly being introduced in social systems, i.e., systems in which people are significantly involved. I would like to reflect on one of these differences in more detail below, namely the difference between ‘positive’ and anything else that can be distinguished from it. In this context, it must be clarified where the differences in social systems come from, if we want to assume that they are not introduced there by God, and what effects they have. This is also where the first differences in Indian and European or occidental thinking become apparent. Sunya is one of the terms indicating the dialectical concepts. It refers to distinctions and at the same time, the connections, this way it refers to the polyvalent logic of Indian philosophy. Quite in contrast to the philosophy of Aristotle with his guiding paradigm: tertium non datur (there is no third): Sunya—nothing and all, the basic idea of dialectics, one of the core concept philosophers use to describe the world. How rich the Indian culture and heritage is (...) For the one, in the mindset of Aristotelian logic, it’s a problem; for the others, provided with Vedic wisdom, it’s the pure solution (Zirkler, 2018).

Where European rationality marks differences and seeks to fathom their context, their causality, Indian philosophy is fully aware of the simultaneity and uniformity of difference and the whole, i.e., its fundamental inseparability.

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Interaction, Relationship, and Positivity In the following section, basic ideas about the notion of the ‘positive’ will be given. The positive, which should be the subject here, is discussed in the social sphere, i.e., where people meet and interact with each other. The question that arises is the question of how people interact with each other, how they understand each other, what they expect of each other, where they cooperate, etc. In a broader sense, this is, therefore, a question of the quality of the relationship. An idea of the positive cannot stand alone. The positive can only be understood in the context of and in the demarcation from everything else that is not to be counted as positive but has to be thought along with it. In a very simplified, dichotomous, Aristotelian world, everything that is not positive would be the ‘negative.’ It is clear that even the ‘bad’ can have good sides depending on the point of view and context. And under the sign of the ‘good’ in the history of humankind, a lot of bad was done.

Ethics Martin Buber tells the history of human individuation as a relational history of “I and You”: “Man becomes and I in the Thou” (Buber, 1995:28) and “In the beginning is the relationship” (Buber, 1995:18). Buber is considered an advocate of dialogue as an anthropological principle. This connects two ‘units’ and relates them mutually to each other so that the form of dialogue creates a new unit from this connection, namely a relationship of two people—in the simplest case—who can only define their unity, their individuality, from the connection. A closer look at the qualities of the individuals (the human being) and their relationships (the social) leads us directly into the field of ethics. Here, the central questions are: What is a good person? (Virtue ethics) or what is a good life? (goods ethics) (Hursthouse, 2022). Many (Western) readers are familiar with Kant’s categorical imperative, which, simply put, is “always act in such a way that your actions can be considered the basis of a general principle that is valid for all people”. According to Kant, action should be oriented towards ‘maxims’ that can be abstracted from the individual case and can have a positive effect on the coexistence of many people . Ludwig Wittgenstein refers to ethics as an investigation of “what has value,” what “is really important,” and “what makes life worth living.” In doing so, he distinguishes between relative and absolute value judgements. For him, it is then clear that no statement of facts can ever be an absolute value judgement. Following Wittgenstein, we can hardly formulate statements about the good or the positive as absolute value judgements either. They remain relative in relation to the context and the system that makes statements (Wittgenstein, 1921, 1953). Wittgenstein also reflects on the extrinsic or intrinsic value of ethics: “When an ethical law of the form ‘You shall’ is established, the first thought is: ‘And what then,

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if I do not do it?’ However, it is clear that ethics has nothing to do with punishment and reward in the ordinary sense. So, this question of the consequences of an action must be irrelevant. (Non-descendant) there must be some kind of ethical reward and ethical punishment: these must lie in the act itself.” (from the Tractatus logico-philosophicus (6,422); my translation). With a glance at the newspaper or the daily news, one could easily be tempted to subscribe to a culturally pessimistic or negative perspective on human beings, as Sigmund Freud, for example, formulated it in his book “Unbehagen in der Kultur” (The Uneasiness in Civilisation): The gladly denied piece of reality behind all this is that man is not a gentle, love-needy being who, at most when attacked, may defend himself, but that he may also count a mighty portion of aggressive tendencies among his drive gifts (“Triebbegabungen”). As a result, his neighbour is not only a possible helper and sexual object but also a temptation to satisfy his aggression against him, to exploit his labour without compensation, to use him sexually without his accord, to take possession of his possessions, to humiliate him, to cause him pain, and to torture him. Homo homini lupus (a wolf is man to man): after all the experiences of life and history, who has the courage to dispute this sentence? This cruel aggression usually waits for a provocation or places itself in the service of another intention, whose goal could also be achieved by milder means. Under favourable circumstances, when the mental counterforces that otherwise inhibit it have ceased to exist, it spontaneously expresses itself, revealing man as a wild beast to whom the protection of his own kind is alien (Freud, 1974:240; my translation).

On the other hand, we find examples such as that of Viktor Frankl, psychiatrist, founder of existential analysis and survivor of several Nazi concentration camps. Frankl represents a positive meaning of life, a “Yes to life,” and has shown how this can be accomplished even under the most challenging conditions and threatened with destruction (Frankl, 2008, 2019). In his book “On the Meaning of Life,” he writes: Responsibility is that to which one is ‘drawn’ and—which one ‘evades.’ The wisdom of language thus indicates that there are counterforces in man which prevent him from taking responsibility. [...] ... that I bear responsibility each moment for the next; that every decision, the smallest as well as the largest, is a decision ‘for all eternity;’ that I realize or forfeit every moment a possibility, the possibility of a moment. ... to know that the future, my own future and with it the future of things, of the people around me, is somehow— however small—dependent on my decision at every moment (Frankl, 2019:116–117; my translation). To sum up, an idea of the positive is closely linked to ethical questions of the good. The positive hardly exists in itself but arises as a relative value judgement in dialogue and in relation to people. It cannot be defined without the other side, that is, the negative. The positive and the negative are also in a dialectical interrelation. This does not affect the ethical claim to idealise the good and the positive as far as possible as a generalised formula for the actions of the individual. Here, Buber’s idea is found in a universal way: recognise yourself in the collective and behave as if you were the collective itself (Kidder, 2018).

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The Antagonism of Good and Evil In the conception of the Christian (Catholic) Church, after the death of a person, a particular court takes place, before which he has to answer for his deeds. The archangel Michael (by namesake!) serves as the guardian of souls and evaluates the good and the bad deeds. The result determines access to heaven or damnation to hell. A wonderful representation of this concept can be found at the main portal of the cathedral in Bern (Switzerland) (Fig. 4.1). The fight between the good guys against the bad guys is legendary and iconic. We find it in many heroic stories in actually all cultures of the world. Looking attentively at these stories, it becomes clear that the antipodes are mutually dependent: The good can hardly exist without the bad and vice versa. Both are connected to each other via the other. Thus, the good is defined by the absence of the bad, and the bad by the absence of the good (Speaks, 2008). When they meet each other, that is, at the border, it becomes exciting: although in the end, it’s usually the good that is supposed to win, we at least have a secret sympathy for the bad and evil. It crosses borders, is creative, works with all kinds of tricks, and often achieves its goals amazingly efficiently, albeit without regard to losses. The bad tends to follow the pleasure principle and pays little attention to the superego and social prohibitions that we have mentally absorbed and stored as introjects. The Id-impulses (Freud), which are immediately followed by the bad, have to be suppressed or shifted in us ‘normal’ people with partly much energy, which

Fig. 4.1 Main portal of Bern Cathedral with a representation of the Last Judgement. Source flickr.com

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happens in the process of individuation or civilisation. Nevertheless, they report regularly and demand satisfaction. Just think, for example, of revenge for injustice experienced, which even a peaceful person can occasionally ‘attack’ as emotions and which is not always easy to suppress. Of particular interest to us, because more in line with everyday practice, are the areas between the ultimate good and bad, namely the area where more or less good or bad prevails. It is precisely there where conscience comes into play when good things have not been done or reciprocated, or even bad deeds have been done. The question then remains, how good must a person be, how good must he act in order to remain “socially acceptable”? How much worse is acceptable without too many sanctions? The answers to these questions likewise depend on the historical and cultural context in which they are asked (relative value judgements, according to Wittgenstein). And they are often very difficult to decide in individual cases, which we repeatedly find out by looking at court documents. Many aspects have to be weighed up and put in relation to each other; the judgement and the possible punishment have to somehow do justice to this complexity (sic!) (Wittgenstein, 2013). But then we also admire the ‘rascal’ for his ability to interpret or extend the rules in such a way that he can realise things that would hardly be possible if the game were played according to the rules. But at the same time, we see the risks involved because if you play at the limits of the rules, it is very easy to overstep them. In business, for example, this would be the question of whether one pays bribes because it is ‘customary’ ‘there.’ Of course, they would never do it at home. The example points out that already the inner readiness to act immorally shows potential towards the bad or negative. Alternatively, in many cases, it would not be possible to play completely in accordance with the rules, especially not in organisations, because the rules are sometimes contradictory, only apply in certain cases, and are constantly changing. Therefore, the question of whether violations of the rules were intentional, negligent, or completely unconscious plays an important role in assessing guilt. Time and again, even the intentional breaking of rules is demanded, for example, in cases of civil disobedience or rebellion against a blatant system of injustice. However, the fundamental difficulty remains to judge who is a “freedom fighter” or “terrorist.” And as we know, this assessment depends very much on the respective interests and basic perspectives.

Dr. Jekyll and Mr. Hyde The story “Dr. Jekyll and Mr. Hyde” by Robert Louis Stevenson stands paradigmatically for a relationship of good and evil that is both sinister and vitalising. Dr. Jekyll is a respected doctor in London’s high society and invents a potion that allows him to separate all the negative parts of him. At the end of the transformation process, Mr. Hyde appears, the prototype of the Id-driven, who has to satisfy his unbridled desire immediately: he is violent and ready to use violence, driven by aggression,

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with a clear expression of the ego, intent on his advantage, and always interested in pleasure satisfaction (Stevenson, 1886). In the course of time, the negative takes over more and more, Hyde increasingly appears spontaneously, and without any stimulation by the potion, Dr. Jekyll can no longer control him in the end and must put an end to his life so that Hyde is also wiped out. The spontaneous breaking open of pure evil should be a warning to us not to question the dialectic of good and evil one-sidedly. Getting involved with evil is risky. By the way, we already get this hint from Goethe’s Faust, who makes a pact with the devil, which he later must pay dearly. The story would, of course, be of little interest if Mr. Hyde had invented a means of splitting off and isolating the purely positive. And this has to do with the fact that we all know only too well the impulses of the Id, of the instinctive, of the immediate desire, and we know what it can cost to not (immediately) give in to it. In the psychological literature on the development of the individual (Piaget & Inhelder, 1969), this is just as well described as on the level of societies (Elias, 2010). Also, the representation of the Last Judgement at the Bern Cathedral (see above) is clearly ‘juicier’ on the right side (Hell) than on the left side (Heaven). This was recently pointed out to us again by a city guide on a UNESCO city walk through Bern. So, ‘evil’ certainly has a certain attractiveness as well as certainly a high vitality.

It is a Wonderful Life In the film It’s a Wonderful Life from 1946 with James Stewart in the leading role, the story is constructed in exactly the opposite way: After a suicide attempt, George Bailey, with the help of a somewhat awkward guardian angel, can see what would become of his small (and healed) hometown if he no longer existed: vice and licentiousness, corruption and the cold exercise of power would be the consequences. George recognises that the good he has always embodied is of great value to everyone else and, as a result, makes a big difference. The story ends like Hollywood movies must end (at least in 1946): with a happy ending. This film has been shown in Germanspeaking countries since my childhood around Christmas time and is probably also meant to be a consoling sign that it is worth being good (Capra et al., 1946).

Order, Entropy, and Social Entropy The emergence of social order can be explained in many ways. Here, we follow the ideas of the theory of self-organisation (Haken & Schiepek, 2010; Haken, 1983) in the assumption that even if God produced the basic layout in the beginning, people have had to somehow manage themselves since then. This is also important because the assumption of determinism should lead to a fatalistic attitude: if everything is determined, there are actually no decisions to be made for us. We could then only learn to accept what has already been decided for us elsewhere. Fundamental freedom

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will be an essential prerequisite for us to be able to take responsibility for the social order that we ourselves help to establish. Perhaps this is a deeply European idea, and one would take a different perspective in the collectivist societies of the East. Fundamental freedom is also postulated as an essential condition for ethics. Only when I can decide ‘freely’ do ethics make any sense at all. It should be mentioned here only in passing that the Hasidim, a specific group of ultra-orthodox Jews, have developed their own psychology, one of whose important ideas is “Tzimtzum”: the Almighty God must make room for creation to take place at all. In the words of Mordechai Rotenberg, one of the most prominent psychologists focusing on Hasidic psychology: Here, however, arises the problem: since God is infinite and thus occupies the entire universe, there is simply no room for its creation! Accordingly, God creates within Himself a place where He contracts Himself, a place from which He removes His infinite light; inside this empty space, this vacuum, God creates the world. Tzimtzum generates the possibility for awareness of change, an awareness that does not reconstruct a previous situation but rather aspires to a new one. In light of the tendency of religions to encourage people to emulate God (imitatio Dei), this concept of God self-contracting could lead to an ideal model for human beings, according to which they contract themselves while simultaneously giving to others, thereby mirroring God’s creation of the world (Rotenberg, 2015:2–3).

Following the idea of self-organisation, (social) order develops spontaneously as long as ‘movement’ is in the system. Spontaneous formation of order then leads to “parameters of order,” one could also say patterns, which then have an effect on the individual actors. Such patterns are, for example, social expectations which we are taught in the process of education, which “solder in” and which we therefore often reproduce without reflection. But it is also social institutions that represent the parameters of order, such as kings, clan chiefs, prime ministers, and popes (Synthesa, 2020). A central concern not only of the Enlightenment but also of social critics such as Karl Marx was accordingly also to free people from dependence. This requires enlightenment in the sense of awareness of the implicit and is accepted as ‘normal’ as a prerequisite for being able to change it. Although we initially imagine social order formation spontaneously, over time, it will form patterns that act as ‘fields’ in which the individuals then align themselves. And yet, it takes a lot of effort to maintain, cultivate, and develop the established patterns. This effort corresponds to what physicists call countermovement to socalled entropy.

Entropy If we want to follow the concepts which physics offers us today for the description of the material world, we also follow some significant assumptions about the functional logic of the world. This included the laws of thermodynamics as formulated in the middle of the nineteenth century. In our context, the so-called second law of thermodynamics is of particular importance, which basically states that closed

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systems take a natural course to maximum disorder. The associated term is entropy, and since its introduction, it has developed great vitality, not only in physics but also in philosophy and other disciplines (Lucas & Hamer, 2022). Entropy indicates how far a system is in a state in which it is no longer defined. If you want to counteract entropy, you have to do something. By the way, there is no way to stop the process; it can only be delayed. Wherever it is possible to create order, entropy is reversed to some extent, but at the expense of increasing disorder elsewhere. Entropy describes a ‘natural’ process of equal distribution of heat in a closed system. For example, if you add a bucket of boiling water to a bathtub filled with water at room temperature, the very hot water will mix with the water in the tub over time. Sometime later, you will notice that the overall temperature of the water in the bathtub has increased slightly. Note, now it is important that this process is not reversible: there is no way to get the hot water once distributed in the bathtub back into the bucket so that we would have restored the original state . This circumstance is described by the concept of entropy: the hot water in the bucket will be evenly distributed in the bathtub and increase the temperature there. The bathtub, however, will adjust its temperature to the ambient conditions. The moment the room temperature drops, the temperature of the bathtub water will also drop over time. If the house in which the bathtub is located is uninhabited in the European winter and the heating is turned off, the bathtub water could even freeze. As soon as you turn on the heater to increase the room temperature and thus the temperature in the bathtub, the entropy occurs at another place, in this case, where the heating energy is produced. Or, more generally speaking, the establishment of order in a system results in the increase of disorder in its environment. The disorder is, as it were, ‘exported’ into the environment, where it leads to an increase in entropy. It is one of the basic assumptions of physics that the process of entropy is incessant until one (hopefully distant) day, the entire universe dies “heat death.” So, we can by no means escape entropy in the long term, but something can be done to counter it in the short and medium terms, at least delaying it. Living beings are a good example of “entropy delay machines;” they are able to build higher orders from organic and inorganic material. However, they only succeed in this for a certain time, at least on the level of the individual. After this time, which can be of very different lengths, organisms are disintegrated and disintegrate into their material building blocks. These may well be the starting point for the establishment of order in other organisms. Why is this important for our considerations? I assume that entropy takes place not only in physical but also in social systems.

Social Entropy We can transfer the idea of entropy from physics to social systems. Social entropy is then the process that constantly leads to the disintegration of social orders. In other words: In order to maintain social orders, forces must be invested (negative

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entropy), and these are organised and represented, for example, by state institutions (legislators, government, judiciary), or by kings, chiefs, medicine men, and other “order institutions.” But they are also at work informally, for example, when certain occupations are accessible to particular segments of the population and not to others. Or when it is socially determined which behaviour is acceptable for women and men in public. With increasing entropy, the “free potentiality” (Bateson, 2000) of a system decreases, i.e., the system experiences an increasing limitation of its ability to learn and adapt. On an everyday level, these are the sloppy things that creep in when no one pays attention to the rules, which, in the end, can grow into great laissez-faire. Or, to try to paint a different picture: it is the processes that cause the house to slowly disintegrate if no one takes care of it and carries out the necessary repairs or maintenance. In the field of organisation, social entropy can often be observed in the form of crises of power and leadership, often in the form of directional disputes towards separation and secession, or in the form of sense crises, motivation problems, quality issues, etc. If social entropy is far advanced, it means the death of the social system in the end. In this phase, we find abandoned mountain villages, insolvent companies, completely disunited teams, or a course offer that nobody is interested in. Aaron Antonovsky mentions the idea of entropy as one of the central sources for developing his concept of ‘salutogenesis’: The first is the fundamental assumption of disorder, heterostatis, and burden towards rising entropy as the prototypical trait of the living organism. This supposition, in stark contrast to that of the pathogenic orientation, which assumes that now and then “normally self-regulatory, the homeostatic process become dysregulated” (Schwartz 1979:565), led to exploring the epidemiological data on health and illness, which brought to the inescapable conclusion that disease, however, defined, is very far from an unusual occurrence (Antonovsky, 1987:2).

Social Sustainability We can speak of social sustainability if individual and social resources are not ‘overused.’ Among people, the give and take play an interesting role. In addition to the pure transactions, it is also about cultivating relationships and signalling functional relationships, for example, in the social process of giving. Here, trust, reliability, and peaceableness are constantly repeated, thus stabilising the relationship. If someone only takes and does not give, the social rules are violated, and it will lead to sanctions in time. Such a person does not behave in a socially sustainable manner. And we all know from our own experience how quickly trust can be lost after it has been built up for a very long time. It is a socially extremely fragile matter and requires constant confirmation. We also find social sustainability in superficially economic special-purpose associations, such as fire protection insurance, which function in a pay-as-you-go system: many homeowners pay a manageable amount into a community fund for the rare but

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then expensive case of a fire in a house. The damage would often exceed the potentialities of the individual; the community of solidarity ensures that the rare event does not become a poverty trap and thus a risk of social exclusion. Human societies have ingeniously ensured that the fluidity of social relationships can be maintained. So, it is quite probable that someone is only taking, but then a certain social characteristic must be assigned to him, e.g., that this person is very ill and therefore legitimised to only take at the moment. In a broader sense, all forms of charity are to be understood as variants of social sustainability. The possible criticism of a capitalist system in which the economic scissors diverge more and more naturally remains. One can certainly ask whether social sustainability is possible in principle in a system based on competition and displacement. On the other hand, examples such as the Israeli Kibbutzim show that living and economic communities can function for a long time but with the risk of financial shortages. This is a common challenge, by the way, that Kibbutzim share with most socialist or communitarian systems. Interestingly, the solidarity community in Kibbutzim was called into question as the income gap grew wider and wider, or, in other words: as the financial aspects began to take on a much higher significance. Again, I will come back to this point. The different earning power of individuals and small groups meant that many Kibbutzim had to adapt accordingly and rethink their community spirit. If someone violates social rules and conventions very clearly or in the long term, he or she can be threatened with imprisonment. Restriction of personal freedom is still considered one of the most severe penalties for rule violations. One aspect of punishment is probably also to be seen in the fact that it is necessary if the social rules themselves are not to be called into question. Because, if the rule violation would have no potential consequence, the probability increases that more and more people will no longer adhere to it (problem of social entropy, which was already mentioned above). Social sustainability is closely linked to ideas about justice. This takes into account what and how much someone does or receives for others or simply represents their own interests. But also, the opposite case must be considered: that someone gives a lot, does for others, and this becomes a matter of course. The term “God’s reward” thus became a cynical formula for the exploitation of people who could hardly defend themselves.

Happiness and Well-being With the growing flood of publications on the subject of happiness and well-being, the attempts to define, delimit, reinvent, etc., the terms are also increasing. In the Oxford Handbook of Happiness (David et, al., 2013), we find the following brief attempt at presentation:

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Within the psychological literature, the term happiness is seen as a common-sense, lay representation of well-being. The second meaning of this term refers to a so-called hedonic or pleasure-centered aspect of well-being. Flourishing, on the other hand, refers to an aspect of well-being concerned with growth and self-transcendence (going beyond oneself in pursuit of a meaningful action). Well-being itself is an umbrella term for a number of concepts related to human wellness. It encompasses a range of specific psychological definitions, such as subjective well-being (SWB). The notion of SWB is currently the dominant conception of well-being in psychological literature. It is considered a multidimensional construct, with several distinct but related aspects treated as a single theoretical construct. SWB embodies how people evaluate their own lives in terms of both affective (how we feel) and cognitive (how we think) components (Diener et al, 1999). The affective component refers to both moods and emotions associated with the experience of momentary events. The cognitive component, represented by life satisfaction, relates to the way individuals perceive their lives and refers to a discrepancy between the present situation and what is thought to be the ideal or deserved standard. Life satisfaction is conceptually similar to the way Veenhoven (1996) defines happiness as the degree to which individuals judge their lives favorably (David et al., 2013).

Martin Seligman, as one of the founders of Positive Psychology, distinguishes between Happiness and Well-being as follows: He thought the topic of Positive Psychology was happiness, and life satisfaction was the benchmark for measuring happiness, and that the goal of Positive Psychology was to upsurge life satisfaction. He then thought that the topic of Positive Psychology was well-being, that the yardstick for measuring well-being was flourishing, and that the goal of Positive Psychology was to increase flourishing. This theory, which he called the well-being theory, is very different from the authentic happiness theory, and the difference requires explanation (Seligman, 2011) (Table 4.1). From Seligman’s point of view, happiness is a concept that is too narrowly defined if it is understood above all as “life satisfaction” and measured as a subjective assessment. He also criticises the fact that happiness is understood to a large extent in terms of the situation, i.e., the subjectively perceived state at the time of the measurement. For this reason, Seligman expanded his understanding of Positive Psychology from a focus on happiness to a well-being theory with a focus on well-being. He calls the associated model PERMA. Table 4.1 Happiness and well-being Authentic happiness Well-being theory theory Topic: Happiness

Topic: Well-being

Measure: life satisfaction

Measure: positive emotion, engagement, meaning, positive relationship, and accomplishment

Goal: increase life satisfaction

Goal: increase flourishing by increasing positive emotion, engagement, meaning, positive relationships, and accomplishment

Source Seligman (2011:12)

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The PERMA Model The ‘new’ well-being theory, according to Seligman (2011), has five elements: positive emotion, engagement, positive relationships, meaning, and accomplishment. It represents, as I said, an extension of the Happiness Theory. Positive Emotions means feeling good, experiencing positive emotions, optimism, pleasure, and enjoyment. Engagement covers fulfilling work, interesting hobbies, and ‘flow.’ Relationships embrace social connections, love, intimacy, and emotional and physical interaction. Meaning means having a purpose (Kelley, 2009) and finding meaning in life. Accomplishment is characterised by ambition, realistic goals, important achievements, and pride in yourself. According to Seligman, all five elements can be described and measured, some subjectively, some objectively. They all contribute to the construct well-being, but it is not defined by single elements. In the first section, an attempt is made to separate the notion of ‘positive’ from positive psychology and to examine it through a philosophical lens. In the process, we understand the complex nature of the term, and its dialectical relationship with certain other key concepts, namely social entropy, sustainability, and happiness. This helps us understand how ‘positive’ can be understood anew in the context of organisational culture and positive organisation.

Part 2: Organisation Culture and Positive Organisation A purely economic, neo-liberal ethics would demand unhindered access to the global competitive games and understand this fundamental freedom as formally ethical. From an economic point of view, a ‘positive’ organisation is one that makes the highest possible profits. This means that it does many things right: it has attractive products and prices, a corresponding market, good production conditions, and efficient processes, and it employs people, pays wages, etc. However, the circumstances under which this occurs are often concealed or portrayed in a very one-sided way. One aspect of life-sustainability is very much emphasised here, even overemphasised, perhaps perverted: economic sustainability. With our perspective on a Positive Organisation, we do not want to neglect or forget the economic view, nor do we want to suppress it. But it can never be the only one in the organisation. Too much life is spent in organisations; too many identity issues depend on it. They have too great an influence on our physical and mental well-being and on issues of social cohesion. Some actors recognised this fact some time ago for the positive development of larger social systems. For example, years ago, it was decided in Bhutan to introduce an indicator for psychological and spiritual development in addition to the gross national product: “Gross National Happiness is more important than mere Gross National Product” (Seligman, 2018). A positive understanding of the organisation aims at a more comprehensive understanding. The organisation is then not only an (economic) means to an end, but rather

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a habitat, a stage, a framework for multiple I-You relationships, which then develop social complexity. The comparatively new research field of “positive organisation scholarship” understands itself programmatically in a similar way: Positive organizational scholarship is an umbrella concept used to unify a variety of approaches in organizational studies, each of which incorporates the notion of “the positive.” In previously published work, several descriptions have been used to define the domain of POS, including, “the states and processes that arise from and result in life-giving dynamics, optimal functioning, and enhanced capabilities and strengths” (Dutton & Glynn, 2007, p. 693); “an emphasis on identifying individual and collective strengths (attributes and processes) and discovering how such strengths enable human flourishing (goodness, generativity, growth, and resilience)” (Roberts, 2006, p. 292); “the study of especially positive outcomes, processes, and attributes of organizations and their members,” and a “focus on dynamics that are typically described by words such as excellence, thriving, flourishing, abundance, resilience, or virtuousness” (Cameron, et al., 2003, p. 4); and “organizational research occurring at the micro, meso, and macro levels which points to unanswered questions about what processes, states, and conditions are important in explaining individual and collective flourishing. Flourishing refers to being in an optimal range of human functioning” (Dutton, 2010, OMT website). These descriptions all emphasize similar terms that describe processes, dynamics, perspectives, and outcomes considered to be positive (Cameron/Spreitzer 2012:2).

Thus, our concept of Positive Organisation puts the psychological and sociological or perhaps the existential side of the organisation in the foreground. This means that the social or intersubjective side must also be worked out, which then requires ethics and values as a basic framework for the cooperation. We do not strictly separate role and soul here (as in the holacratic approach; Robertson, 2016), but we think of them as complementary. In the end, organisation, i.e., the social network in which we spend a great deal of our lives, should also be life-serving (Zirkler, 2019b). This certainly includes the economy, but there are also other aspects that we will come back to later. We also suppose that a Positive Organisation can better balance not only the different temperaments and personalities but also the different daily forms, and that the different skills and experiences show a better interplay, and that, for example, quality is an integral part of the action, which is associated with pride and other positive emotions. The Positive Organisation should be able to establish the “unity of difference” (Baecker, 1999), i.e., dealing with difference and diversity in a productive way. In this way, it creates acceptance, but without drifting off into chaos and arbitrariness as a socially ordering system. It provides ‘sufficient’ orientation and constantly questions the nature and manner of the orienting services; it remains capable of learning and adapting. For a long time, organisations were units of social systems conceived as a means to an end. They should efficiently solve the problem of division and integration of labour or use the ‘manpower’ needed to produce products and services. The idea of the organisation as a “social home,” in which more should happen than just the provision of services, is comparatively new.

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In the past, associations of families and clans, which combined both logics social home and economic community, were widespread, especially in rural societies of the sufficiency economy. We still find such systems today not only in family businesses but also, for example, in the Kibbutzim in Israel. However, it is debatable whether the early economic communities would have met the criteria of Seligman’s PERMA or whether the conditions would have allowed it. The prevailing social order models were mostly hierarchical, paternalist, and authoritarian. The question is, therefore, whether PERMA does need a considerable degree of freedom to make decisions and shape one’s own life. And whether organisations will not have to provide the appropriate stage for this if they want to understand themselves positively. Once again, we realise that we cannot get around fundamental ethical questions. Although paternalistic systems can, of course, also be Positive Organisations, it seems to be easier to form a Positive Organisation when a certain culture has developed. This is likely to tend to be more participatory and inclusive and less powerand market-oriented. In the typology, according to Cameron and Quinn (2011), it is, therefore, more ‘clan’ or ‘adhocracy’ than ‘hierarchy’ or ‘market’ (Fig. 4.2). The Clan Culture is described as follows: “a very friendly place to work where people share a lot of themselves. It is like an extended family”, the Adhocracy Culture,

Fig. 4.2 The competing values of leadership, effectiveness, and organisational theory. Source Cameron and Quinn (2011:53)

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as “a dynamic, creative, and entrepreneurial place to operate. People dare and take risks,” the Hierarchy Culture as “a very formalised and structured place to work. Procedures regulate what people do” and the Market Culture as “a result-oriented organisation. The major concern is getting the job done. People are competitive and goal-oriented” (Cameron & Quinn, 2011). Interestingly, at all times, a social distance was probably helpful to see the organisation as an end in itself and to reduce people to their “working power”. The slave economy of the colonial powers and the young United States of America offer sufficient examples of this: Slaves were not human beings, but ‘things’ that could be owned, farmed, sold, or even killed. The social distance and ‘reification,’ in turn, was and is a prerequisite for the one to gain an economic advantage over the other. A somewhat milder variant of alienation was experienced by the workers in the early factories, who, according to Marx, had to pay alienation as the price for a little prosperity and security. Certainly, the condition has changed for the better since the beginning of the industrial revolution in Europe, but in many parts of the world, conditions are still the same as in the eighteenth century. People are hired out for meagre wages because they simply see no other alternatives, or there are no worthy forms of gainful employment insight (Guy-Evans, 2022). The marriage policy of feudal Europe attempted to prevent war, exploitation, and destruction precisely by reversing this logic, i.e., by establishing family ties. It is known that this only worked to a very limited extent.

Characteristics of the Positive Organisations What are the characteristics of a ‘positive’ organisation? By organisation, we understand here a social system which can functionally solve the task of the division of labour and work integration in a sustainable way, as well as provide the necessary resources (including financial) in a sustainable way and generate social relations and qualities which are experienced as meaningful and ‘nurturing’ by the actors involved. However, money or financial efficiency is not at the beginning of all considerations. But we do not want to take a naive position on this. It is clear that, especially at the beginning of a business start-up, the financial aspects absorb a lot of attention and energy, and if financial sustainability cannot be ensured, then cultural aspects no longer need to be discussed. But if an organisation does not want to be an efficiency machine only or predominantly, it must sooner or later be able to free itself from the hegemonic perspective of finances. And indeed, we also find such organisations that are primarily dedicated to charitable or general welfare purposes. However, we consider the division of labour between capitalist, purely market-oriented organisations and those that are supposed to compensate for their excesses and “collateral damage” at the social level to be problematic. It is also clear that the ‘traditional’ way of management with a clear focus on finances has many advantages in terms of reducing social complexity; it is able to

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reduce this social complexity in a comparatively simple way. Our proposal of a Positive Organisation, on the other hand, unfolds social complexity. The advantage is that topics such as happiness and well-being can also develop better there; the risk lies in the potential neglect of strategic and financial aspects (UKEssays, 2018). The Positive Organisation must therefore balance (harmonise) three aspects or forces: (a) Functionality (means-end-relations), whereby the history of functionality is often told ex-post; observations are explained functionally, so to speak, as if they had contributed to the achievement of purposes by certain means. In any case, we will usually attribute a purpose to an organisation when we call it an organisation. It is also clear, however, that once an organisation ‘runs,’ i.e., realises or reproduces its purpose, much more than just functionality happens there; this should not be forgotten. Thus, for example, the organisation is then a social home, a stage for power struggles, and an input factor for feelings of all kinds, all things that have little or nothing to do with the actual function. The Positive Organisation should be able to tell its middle-policy story ‘positively.’ And a positive narrative may also contain, e.g., exhaustion, if it is paired with the flow (Csikszentmihalyi, 1990) and positive experiences. (b) Resources, which can be different types of resources; money is an abstracted resource, and as a generalised medium of exchange, it can be converted into many other forms of resources. The idea of the medium of exchange suggests the metaphor of metabolism, i.e., a transformation of matter and energy. Taking this thought further, one must also deal with the transformation products; these are certainly the goods and services that one can ‘sell,’ resources that one needs to run the business, but they are also all “waste products” that one must take care of. (c) Social sustainability, whereby this aspect also includes all values, etc. Ultimately, the question must be answered here as to what is placed at the beginning of the considerations: the person or the organisation. If the organisation is to serve people, it must answer questions of purpose (what is it, what is it supposed to do?) as well as economic questions of efficiency and effectiveness. This does not necessarily mean that every organisation must be maximally efficient and effective, but it should be able to justify why it is and what it is. The Positive Organisation will emphasise a life-sustaining concept of social relations, i.e., the necessary inter-individual variance (intelligence, talents, skills, etc.) will provide a social framework that there is room for all, and that (natural) differences do not grow into conflicts. The Positive Organisation must be able to address dialectical relationships at the level of sensemaking, to transform them into communication and to find temporary (if necessary local) solutions for them. Finally, the Positive Organisation must also fulfil the criteria of Seligman’s PERMA model or provide a social framework for the individual aspects of the model to be achieved there.

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Now, however, organisations do not speak for themselves. In this respect, there is always a need for ‘informed’ observers/spokespersons who can lend voice to their understanding of the essence and the design. In the traditional and good case, these were the patrons or business leaders who, in addition to profit motives, also had (more or less) the welfare of the people involved in the project in mind. In new work, there will be more people who receive this voice in a ‘new’ way. It should not be forgotten that the question of what ‘good’ or ‘appropriate’ means also depends very much on the historical, political, and cultural context. And that this question has been answered differently at different times and in different societies and continues to be answered differently today. Ultimately, I would like to explicitly point out that many organisations today already realise many aspects of Positive Organisations in their strategies, in their self-descriptions, and in their everyday life. It is, therefore, less about the categorical juxtaposition of ‘good,’ ‘positive,’ and ‘bad,’ ‘negative’ organisations, but rather about raising awareness that the positive design of organisations will ultimately lead to more happiness and well-being (see positive organising in global society (Roberts et al., 2015); positive organisation development (Cooperrider & Godwin, 2011)).

Part 3: Pragmatics of Positive Organisation, Happiness, and Wellbeing The Harmony Theory of Positive Organisation The pragmatics of Positive Organisation is essentially a “harmony theory”. As we have seen, the one-sided emphasis or overemphasis on certain aspects, such as finances, leads to ‘pathologies’ in others. Positive Organisation thus requires a balance of different aspects for life utility and (social) sustainability. But the reverse is also true: too much emphasis on the relationship could endanger the organisation very much. The art of creating and maintaining a positive place to flourish will be to harmonise different aspects or forces, which ultimately are things belonging together. As a framework, the concept of Ikigai, which originates from the Japanese philosophy of life, might be helpful here (Mogi, 2017) (Fig. 4.3). Not only the Ikigai but also the Chinese thinking, as well as the Indian tradition, emphasise harmony, the balance of various positions, in contrast to Western European thinking, which emphasises contrasts and differences. The Positive Organisation as a positive social system focuses on harmony and balance, rather than focusing on just one or a few positions, above all functionalities. It does not focus on psycho- and socio-technical feasibility (test batteries for personnel selection, incentive systems, etc.) but understands that a ‘successful’ life must take many more aspects into account, as is made clear in Ikigai.

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Fig. 4.3 Ikigai—The Japanese way to happiness. Source Internet

We find the Anglo-Saxon version of this idea in Robert Quinn’s book (2022) “Positive Organisation,” an approach that at its core works with opposites. Opposing terms complement each other in balance to create a positive force. If they are exaggerated in each case, they drift into the negative zone and unfold their effect there (Fig. 4.4). Negative exaggerations are possible on both sides, or example, as ‘waste’ on the one hand and ‘austerity’ on the other. The positive zone is in the balanced middle between “growth control” and “cost control.” And if both were ideally balanced, you would be in the central area of ‘flourishing.’ The Positive Organisation sees itself as a ‘framework’ that enables people to ‘flourish’ according to the principles of Positive Psychology, i.e., it is nourishing in terms of values and relationships. Such a framework should be suitable to enable happiness and wellbeing in principle. In our view, it offers the best possible basis for this: What a firm should and can do is to offer its stakeholders opportunities to achieve happiness. Most importantly, firms should create a work atmosphere conducive to employee satisfaction, which should support their own thinking and creativity and foster valuable social relationships. Bequeathing awards is a useful procedure to support desirable behaviour. In addition, work should not be so demanding and burdensome that employees are unable to enjoy their leisure time. The income provided should be sufficient to lead a good life with respect to

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Fig. 4.4 Quinn’s framework of a positive organisation. Source Quinn’s framework, cited after Zirkler (2019a:64)

material standards. The length of commuting time should be reduced as far as possible, for example by offering more flexible work hours. (…). Managers can benefit from the knowledge gained of the determinants and perhaps even more of the consequences of subjective wellbeing. However, they should not engage directly in trying to raise the happiness of their employees, suppliers, customers, and other stakeholders. Rather, they should lay the ground for these people to be able to reach happiness in the way they choose themselves (Frey, 2018).

This is not a naive conception of a wholesome and utopian world. Functional and economic aspects must be integrated and also harmonised; otherwise, the dead ends and psychological and social pathologies are pre-programmed. Also, ‘negative’ aspects of Positive Organisation must be discussed: Nonetheless, these insights do not invalidate the concerns raised by skeptics. An exclusive focus on happiness and positivity could be problematic for organisational studies. The reality

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Also, in view of the digitalisation that has begun, we must decide whether we want to take a more technology-cantered or human-cantered path in the future. Harari (2018) argues in a similar sense in his books, especially in “21st Lessons for the 21st Century”. Here too, the task will be to use technology for the benefit of people as far as possible, rather than to satisfy the control and profit needs of a few unilaterally. It is no secret that the battle for the sovereignty of interpretation is currently raging intensively with an open and uncertain outcome.

Leadership, Social Negative Entropy, and Social Sustainability Societies and communities necessarily form social orders, and in diverse ways. We have argued above those social systems are subject to entropy, and that in order to maintain their order, something must be done to counteract this entropy. The socialisation of the individual, in which ‘investment’ is made, represents a form of negative entropy. Children are made familiar with the social rules of a system in the family, in the community, and through the institutions, including the potential sanctions if they do not follow the rules sufficiently. Organisations themselves are part of the history of socialisation (e.g., schools) and contribute to the production and maintenance of social rules and individual conformity. They are also the venues for demonstrations of what can happen in the event of a breach of the rules. Organisations can (always more or less) rely on the fact that individuals are more or less capable of the social rules of society when they need human resources. And they provide the local cultural socialisation in the process of personnel selection and onboarding as well as in day-to-day operations. System-theoretical considerations lead us to assume that all actors in a social system, including organisations, constantly influence and thus change the culture. However, there are influencing factors in every system that make a clearer difference than others. This still includes the ‘leaders’ in the true sense of the word (in German “Führungskraft”), i.e., “power to lead,” whether they are installed in the form of a single person at the top, an elite circle of people, or with a high level of participation, all those involved. The leadership may even be completely informal and contradict the formal representation. Whoever or whatever exercises or represents leadership: it exerts significantly more influence on the structures, processes, and cultures of a social system. Therefore, when developing Positive Organisations, we must also pay special attention to the question of where and how leadership is exercised. In agile times like ours, according to our own research (Zirkler & Herzog, 2021), the group or team has a higher priority than before. And in an agile world, the importance of immediate communication and interaction of the group increases.

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With regard to Positive Organisations, the task is to develop a “social ecosystem development,” as Peter Drucker would put it. Or as Subhash Sharma would say: Self-actualisation (in Maslow’s sense) with a focus on achievement is no longer sufficient, but rather it is about self and thus about enlightenment (S. Sharma, personal communication, April 23, 2019; Sharma, 2014, 2018). A “New Work Shastra” understands organisation (besides all functionalities and performance aspects, value creation aspects) as a framework for the development and reflection of self in the mirror of others. In any case, this could be a psychological perspective on the organisation. Then it remains to be hoped that it can be a positive perspective that people may be interested in establishing and maintaining such positive relationships without naively neglecting other vital perspectives. Positive Organisations can be understood as value-added communities, whereby value-added is to be understood in a broader sense. Positive Organisation demands more attention and strength than ‘traditional’ control logics; it unfolds social complexity more than previous hierarchical forms; it has to deal with contradictions in a more demanding way. It can only grow to be a reality if we are allowed to believe in the highest in man and are able to translate this into behaviour: the ability to transcend, to empathise, and to develop values that go beyond our own narrow interests. The Positive Organisation will be deeply based on H.O.P.E. as a “higher-order purpose of existence” (Zirkler, 2019a). (Note: Translation of part of the manuscript from German into English was supported by the Artificial Intelligence Solution DeepL (www.deepl.com).

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Chapter 5

Public Health as a Paradigm for Happiness: Understanding Vaccine Impact Sangeeta Das Bhattacharya

Abstract What makes people thrive? This question is central to public health and the science of happiness. At the very heart of public health is a collective duty to promote wellbeing as a common good across populations. Wellbeing interconnects human societies beyond the boundaries of geography or politics and requires collective responsibility and collaboration. The COVID-19 pandemic, the greatest public health challenge of our times, makes this concept evident. One of the major functions of public health is to mobilise resources at the local, state, national, and international levels to promote wellbeing in the globalised world. Vaccines to reduce epidemic diseases lead to the top ten list of the greatest public health achievements of the twentieth century. The story of vaccines and society provides a lens to understand the larger context of how public health influences modern measures of happiness and wellbeing. Vaccine stories also lay bare our interconnectedness and collective responsibility to each other. This chapter looks at three contemporary examples of vaccine impact from the perspective of global health and wellbeing on the eve of the COVID-19 pandemic: (1) the record-setting global measles outbreak of 2019; (2) the race to contain the Ebola virus outbreak of 2019 in the Democratic Republic of Congo; (3) the Global Polio Eradication Initiative’s verge of declaring the African region polio-free in 2019. These stories about vaccines and society illustrate how challenging but vital it is to recognise that our interconnectedness is essential to global wellbeing and happiness. Keywords Public vaccine · Community engagement · Collective responsibility

The concept of happiness has captured the imagination of philosophers, both ancient and modern; it permeates the history books of societies from East to West. In the twenty-first century, happiness features prominently in debates about what should determine public policy in both developed and developing countries. Not a spectral S. Das Bhattacharya (B) IIT Kharagpur, Kharagpur, India e-mail: [email protected]; [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_5

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concept, happiness today is a tangible asset that social scientists and policy experts define and measure. Measuring happiness on a personal level falls into three categories: affective, Eudemonic, and evaluative wellbeing. Affective wellbeing refers to doing things to feel good and avoid suffering. Eudaimonia, an Aristotelian concept, refers to fulfilling one’s potential by finding one’s purpose in life. The third category, evaluative wellbeing, refers to how satisfied people feel about their lives (Steptoe, 2019). Each of these categories has been studied and turned into a metric. Self-assessment questionnaires and instruments measure affective wellbeing and life satisfaction, cross-sectionally and over time. Multiple methods have been developed to understand “meaning in life” as a measure of Eudaimonia (Proctor & Tweed, 2016). Societies have also deployed measures of happiness to understand what should be done to help their people thrive—a concept that hits at the heart of public health. The “welfare of nations” is now measured not just by Gross Domestic Product (GDP) but also by indices of wellbeing (Sithey et al., 2015). Bhutan pioneered the use of a national metric for happiness to guide policymaking. The Bhutanese developed the Gross National Happiness (GNH) index for wellbeing, arguing that “GNH is more important than GDP” (Ura et al., 2012). For over forty years, they have built policies to maximise GNH in government, business, and non-governmental organisations. The Bhutanese GNH Index has 9 domains: psychological wellbeing, health, education, time use, cultural diversity, good governance, community vitality, ecological diversity, and living standards (Ura et al., 2012). Developed countries have also incorporated indices for wellbeing into their national governance strategy. The Canadian Index of Wellbeing (CIW, 2016), for example, distils 64 indicators across eight domains—living standards, healthy populations, democratic engagement, community vitality, environment, leisure and culture, time use, and education—into a single composite index that is used to understand how Canadians as a whole are doing. Using the CIW, policymakers try to “distinguish between good things like health and clean air and bad things like sickness and pollution” (CIW, 2016). The CIW tries to promote social good over social stress. It values early childhood learning, social and health equity, and a balance between health promotion and illness treatment, in other words, measures that not only help people get by but also thrive (CIW, 2016).

Public Health Defined What makes people thrive? This is the central question that drives public health. Dr. Charles-Edward Amory Winslow, the founder of the Department of Public Health at the Yale Medical School, first defined public health in the early twentieth century as.

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The science and art of preventing disease, prolonging life, and promoting health through organized efforts and informed choices of society, and organisations, public and private communities, and individuals (Winslow, 1920). In the twenty-first century, Dr. Roger Detels, Dean Emeritus of UCLA, further articulated the focus of public health to enshrine equity in the definition. Detels (2011) defines public health as promoting. The biologic, physical, and mental wellbeing of all members of society regardless of gender, wealth, ethnicity, sexual orientation, country, or political views.

What these definitions make clear is that for over a century, the concept of health has been about far more than the absence of disease but about finding ways as a society to promote wellbeing. At the very heart of public health is a collective duty to promote wellbeing as a common good across populations. The concept of global responsibility towards wellbeing can be traced to the end of World War II, with the formation of the World Health Organisation (WHO, 1948). In its constitution, the WHO defines health as “a state of complete physical, mental and social wellbeing and not merely the absence of disease.” Their constitution says, “The achievement of any state in the promotion and protection of health is of value to all.” Wellbeing interconnects human societies beyond the boundaries of geography or politics and requires collective responsibility and collaboration. The COVID-19 pandemic, the greatest public health challenge of our times, makes this concept evident for every single person and society on the planet. One of the major functions of public health is to mobilise resources at the local, state, national, and international levels to promote wellbeing in the globalised world. Public health initiatives have done that, with a tremendous impact on human societies. Life expectancy increased from 47 in 1900 to 79 in 2019 in the United States; and in India, from 23 in 1900 to 69 in 2019 (Roser et al., 2013). How has this happened? Mobilising resources and bringing people along to support public health interventions have made this possible—interventions to improve maternal and infant health, epidemic response preparedness, tobacco control, injury prevention, motor vehicle safety, and—most importantly—immunisations to prevent epidemic diseases.

Interpreting Vaccine Impact Vaccines to reduce epidemic diseases lead to the top ten list of the greatest public health achievements of the twentieth century (Centers for Disease Control [CDC], 1999). A framework of vaccine impact that just looks at the number of cases of disease prevented by immunisation does not capture the full measure of vaccine impact on individuals and societies. Vaccines help individuals reach their true potential, profoundly influencing societal wellbeing. The story of vaccines and society provides a lens to understand the larger context of how public health influences modern measures of happiness and wellbeing. Vaccine

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stories also lay bare our interconnectedness and collective responsibility to each other. Global immunisation programs have had an incredible impact on the cognitive development of children. Across the twentieth century, there has been a sustained increase in IQ levels across countries—the Flynn effect (Pietschnig & Voracek, 2015). The burden of fighting off childhood infections affects the long-term development of the brain (Doherty et al., 2016). In a longitudinal study of nearly two thousand children from the Philippines, after controlling for confounding, children who had received vaccinations did better at age ten on IQ scores and tests of language and mathematics. Economic analysis now suggests that childhood immunisations contribute to educational and employment outcomes and national economic growth (Bloom et al., 2005). The WHO’s Expanded Programme of Immunization (EPI), adopted in 1974, set out to make immunisations for diphtheria, tetanus, poliomyelitis, measles, and tuberculosis available to every child by 1990. In 1974 only 5% of children in developing countries received three doses of DPT or polio vaccines in the first year of life. EPI increased access to vaccines for the world’s children, bringing coverage rates well over 50% by 1987 (Keja et al., 1988). Cases of diphtheria, pertussis, neonatal tetanus, and measles mortality fell in most parts of the world (Bloom et al., 2015). By 1990 vaccine programs in many countries had developed beyond EPI to include several additional vaccines. Issues of inequity in vaccine access, however, still remain for most of the world’s children. In 2000 to increase the reach started by EPI, the Global Alliance for Vaccines, and Immunizations (GAVI) was created. GAVI is a public–private partnership involving United Nations agencies, governments, foundations, academic institutions, and private companies with a mandate to accelerate access to new vaccines for people who need them, improve access to immunisation services, and make immunisation coverage a centrepiece of international development. At the cost of $13 billion, GAVI plans to expand coverage to hepatitis B, yellow fever, Haemophilus influenza type b (Hib), pneumococcal, meningococcal, and rotavirus vaccines to 75 low-income countries by 2020 (Bloom et al., 2015). In May 2012, the Global Vaccine Action Plan endorsed by all 194 member states of the WHO declared 2011–2020 as the Decade of Vaccines. The world committed to accelerating access to new vaccines in all countries. The rate of return in terms of human capital for the immunisation program is expected to be 44 times the cost (Ozawa et al., 2016). In 2012 at the time of the initiation of the Global Vaccine Action Plan, the importance of vaccine access to every individual on the planet in 2020 to arrest a lethal pandemic could only be imagined but became reality as COVID-19 ravaged societies and brought the stories about access to vaccines across continents, national borders, and counties into every household. Global vaccine programs recognise how human societies are interconnected beyond the boundaries of geography and politics. The rest of this chapter will look at three contemporary examples of vaccine impact from the perspective of global health and wellbeing on the eve of the COVID-19 pandemic: (1) the record-setting global measles outbreak of 2019; (2) the race to contain the Ebola virus outbreak of 2019

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in the Democratic Republic of Congo; (3) the Global Polio Eradication Initiative’s verge of declaring the African region polio-free according to WHO (2019b) in 2019. These stories about vaccines and society illustrate how challenging but vital it is to recognise that our interconnectedness is essential to global wellbeing and happiness just before the pandemic made this self-evident.

Measles Eradication 2020 Derailed: No Man is an Island The Measles virus has only humans as its host and is among the most contagious infectious pathogens. Spread by respiratory droplets, it causes fever, a pathognomonic red rash, and respiratory symptoms, including cough, congestion, and watery red eyes. Unfortunately, measles also accounts for 100,000 deaths each year. Complications in almost every organ system including the brain can occur with measles, most of which are due to a series of secondary infections (Moss, 2017). Vaccines for measles have been available since the 1960s. In the pre-vaccine era, measles caused 2 million deaths each year around the world. For the first fifteen years of the twenty-first century, the measles vaccine prevented 20.3 million deaths globally, and measles cases declined by 80% (Moss, 2017). For more than a hundred years, people have observed that after a measles virus infection, children become very sick from other infections and acted as if their immune systems had been wiped out. Immunosuppression from measles was first described in the early 1900s when physicians in a tuberculosis sanatorium found that patients lost their skin test response to tuberculosis during a measles outbreak (Griffin, 2010). Studies looking at cohorts of children across populations have documented increased mortality and morbidity following measles infection. In rural Bangladesh in the 1980s, investigators found that children in measles-vaccinated cohorts had 46% less mortality rates than those in unvaccinated cohorts. This decreased mortality rate was not short-lived but remained for over three years (Koenig et al., 1990). Recently scientists have shown that indeed measles wipes out the memory of T and B cells of the immune system, causing immune amnesia, which leaves people susceptible to all infections. Immune memory is not restored for up to three years of post-infection (Griffin, 2019). Using statistical modelling, investigators have determined that measles may have been responsible for half of all childhood deaths from infectious diseases in the era before vaccines because of the loss of this immune memory (Mina et al., 2015). The Global Vaccine Action Plan has targeted measles for elimination in five WHO regions by 2020 (Moss, 2017). There are a number of reasons why measles can be a target for elimination: (1) it has only humans as a host—there is no animal reservoir, (2) there is a highly effective and safe vaccine that is widely available, and (3) it presents in a clinically readily recognisable way. Due to the highly contagious nature of measles, the herd immunity, or the percentage of people in a population that need to be immune to measles, is 95%. This is a near-perfect immunisation rate.

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Actually, getting vaccines into arms drives the immunisation rate. What does it take to achieve a near-perfect immunisation rate? Trust in systems and understanding that we are all connected-collective responsibility and collaboration. These are part of the modern measures of happiness. Even before the COVID-19 pandemic disrupted immunisation systems globally, we saw measles resurging, in places that were declared measles-free. According to WHO (2019c), the first six months of 2019 saw more cases of measles than at any point since 2006–364,808 cases were reported to the WHO (2018) from all over the world. This is more than double the cases seen in 2018. All regions of the world are experiencing a “sustained increase” in measles cases, reported WHO (2019a, November). Ukraine, Madagascar, and the Democratic Republic of Congo had the highest reported cases. At a news conference in September, Dr. Kate O’Brien, the director of WHO’s Department of Immunisation, Vaccines, and Biologicals, said, We have a worrying trend that all regions are experiencing an increase in measles, except for the region of the Americas, which has seen a small decline. We have countries that have a low vaccination coverage, and this is contributing to the outbreaks of measles, but we also are seeing countries that have very high measles vaccination coverage, and yet outbreaks are happening. (Hotez, 2019)

Measles has become endemic again in many European countries and South American countries as well (Paules et al., 2019). The United Kingdom, Albania, the Czech Republic, and Greece all lost their status as measles-free countries in 2019. The United States, which was declared free of measles in 2000, experienced the largest measles outbreak since 1992 and nearly lost its status as being measles-free (Patel et al., 2019). Why do we see this phenomenon globally? The specific reason measles is spreading through regions may be context-specific, but the 2019 measles epidemic clearly uncovered how interconnected we all are and foreshadowed what was to come in just months when the COVID-19 pandemic, a lethal virus, laid bare how interconnected we really are. No man is an island. We are all connected by the air we breathe. In Madagascar in 2019, over 1200 people died due to measles, and there were over a hundred thousand cases. The primary problem is poverty. A weak public health system, a vulnerable population, widespread child malnutrition, and serious issues with vaccine access have left a generation of children vulnerable. In populations where child malnutrition is high, like Madagascar, measles can kill 1 in 10 children. Stories from Madagascar talk about people walking for miles to try to get their child the MMR vaccine (Bezain, 2019). The WHO and member states are engaged in an effort to respond to Madagascar’s outbreak by delivering vaccines and supporting immunisation drives. But measles does not remain confined in our age of global air travel.

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Today, the WHO has listed vaccine hesitancy as one of the top ten threats to global health. Vaccine hesitancy is defined as a “delay in acceptance or refusal of vaccines, despite the availability of vaccination services” (MacDonald & SAGE Working Group on Vaccine Hesitancy, 2015). Almost all countries are reporting vaccine hesitancy. In 2019, the herd immunity threshold of the Measles, Mumps, and Rubella (MMR) vaccine fell below 95% in many countries; and within countries, communities with pockets of very low immunity drove the outbreak (The Lancet Child Adolescent Health, 2019). In the ultra-Orthodox Jewish communities in New York, which saw the largest number of cases during the measles outbreak of 2019, only 60% of eligible people were vaccinated (Patel et al., 2019). This outbreak in the deeply religious Jewish communities of New York originated in an annual ritual, a pilgrimage, which brings Hasidic Jews from Israel to Ukraine and back to New York City. Reasons for vaccine hesitancy are context-specific but fall into the categories of confidence, complacency, and convenience. Confidence has to do with trust in the system of care. This includes trust in the safety and effectiveness of vaccines, the health system and healthcare providers that deliver the vaccines, and the motivation of policymakers who decide on the need for vaccines. Complacency occurs when people feel that the risk of vaccine-preventable disease is low, and vaccination is not necessary. Convenience has to do with the accessibility of the vaccination services being delivered in a manner that makes it easy to get vaccinated (MacDonald & SAGE, 2015). In many parts of the world, the success of the measles vaccine has led to a loss of personal experience with the devastating effects of measles. People have come to think that vaccine side effects are far worse than the disease. It has fostered a sense of complacency. This leads to an omission bias, where there is an overemphasis on the risk of doing something—getting the measles vaccine—and minimises the risk of not doing something, being susceptible to measles (Callender, 2016). Unfortunately, with the advent of Web 2.0, there has also been a platform for amplifying misinformation. Debunked theories linking autism with the MMR vaccine, amplified by social media platforms, have caused great harm in communities, and shaken their confidence in the health system and vaccines (Callender, 2016). The new generation of the Internet (Web 2.0) is driven by user-generated content that can be easily shared using social media platforms such as YouTube, Facebook, and Twitter. The postmodern worldview has changed the concept of an expert, where anybody can now be an expert, and different worldviews are all equally valid, so the information from a qualified scientific expert on vaccines may be considered just another opinion among many. Anti-vaccine groups have harnessed social media to spread their messages—to devastating effect (Kata, 2012). Misinformation from antivaxxers targeting the ultra-orthodox Jewish communities of New York City left them as a community under-immunised and vulnerable to measles in 2019, despite ready access to the MMR vaccine (Pager, 2019). A recent retrospective analysis of the 634,139 cases of measles reported to the WHO from 2013 to 2017 showed that 63% of the cases are due to “failure of the vaccine program to appropriately vaccinate children (M. K. Patel & Orenstein,

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2019).” The reasons for this failure may be different in Madagascar and New York, but what remains are vulnerable children and populations in an interconnected world. The measles epidemic of 2019 underscores the importance of finding ways to communicate this interconnectedness of our wellbeing in context-specific manners.

Outbreak, Ebola in the DRC 2019: Global Investment in a Vaccine for a Deadly Virus In August of 2018, the Democratic Republic of Congo (DRC) reported its tenth outbreak of Ebola virus disease in the North Kivu and Ituri provinces located in the north-eastern part of the country. A cluster of cases of acute haemorrhagic fever was identified in the Mangina village of the Mlabako rural health zone. Just one week after the official close of the ninth Ebolavirus outbreak in the DRC in Equateur, the tenth outbreak started, with a distinct Zaire strain of Ebola (Ilunga Kalenga et al., 2019). Ebolavirus belongs to the Filoviridae family, the same group as the Marburg virus. Symptoms typically show 2–21 days after infection with fever and malaise. This can progress to vomiting, diarrhoea, rash, and coagulation defects that lead to internal bleeding, shock, and death. Case fatality rates can be as high as 90% (Coltart et al., 2017). Infection occurs through direct contact with the virus in contaminated body fluids, including in corpses. Personal protective equipment and safe burials are essential to Ebola infection control. Access to simple treatments such as intravenous fluids is also essential for survival but has been inaccessible in places where Ebola has commonly hit. North Kivu is a remote region of the DRC, densely populated with 8.3 million people. It borders Uganda, Rwanda, and South Sudan and is marked by massive population movement and chronic insecurity. There are 2.5 million displaced people in North Kivu. Borders are porous, and many people travel back and forth for trade and family (Kalenga et al., 2019). This was the first time the world addressed an Ebola outbreak in a region of sustained armed conflict. Over 100 armed groups were active in this region, and the security situation was tenuous. Violence targeted healthcare personnel responding to the Ebola virus outbreak in the region multiple times (Kalenga et al., 2019). Médecins Sans Frontier (MSF) suspended operations in Katwa and Butembo in February 2019 due to attacks (MSF, November 5, 2019). Until March 2019, there were 1000 cases of Ebola virus disease in the DRC. But between March and November, the cases more than tripled. By November 2019, there were 3,157 confirmed cases with a case fatality rate of 67% (WHO, 2019). Finding contacts, and contacts of contacts, of Ebola virus cases was challenging.

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Still, this most recent outbreak was different from the West African Ebola epidemic of 2014–2016. That outbreak had started in Guinea in December 2013 with an 18month-old child thought to have been infected by bats. In August 2014, the WHO declared a public health emergency of international concern. By the end of the epidemic in June 2016, 28,610 people had come down with Ebola in seven countries, and 11,308 were dead. The Ebolavirus that originated in Guinea had infected people in Italy, Mali, Nigeria, Senegal, Spain, the UK, and the USA (Coltart et al., 2017). Since this outbreak started, the DRC Ministry of Health with WHO and 50 other national and international organisations like MSF deployed a multi-pronged response: running Ebola Treatment Centres, reinforcing surveillance systems, and vaccinating contacts and contacts of contacts (Kalenga et al., 2019) (MSF, November 5, 2019). Unlike the 2014–2016 epidemic, the 2019 outbreak had a powerful resource, a vaccine, rVSV-ZEBOV, produced by Merck; rVSV-ZEBOV was available for compassionate use in the DRC. This vaccine is engineered by replacing the glycoprotein from the Zaire strain of the Ebola virus (ZEBOV) into an attenuated recombinant vesicular stomatitis virus (rVSV) vector (Regules et al., 2017). It is a genetically engineered vaccine. There is no live Ebola virus in this vaccine. You cannot get Ebola from the vaccine. The vaccine was first tested in April–July 2015 in a phase 3 cluster randomised controlled trial in Guinee-Basse during the West African Ebola outbreak (Henao-Restrepo et al., 2015). During that outbreak, nobody knew if this vaccine candidate would work. In order to figure this out, investigators took nearly 8000 people and randomised them into clusters based on where they lived. People living in certain clusters got immediate vaccine if they were exposed to Ebola, and in others, they got delayed vaccine 21 days after exposure. There were no cases of Ebola in the clusters where the immediate vaccine was available, but in the delayed clusters, there were 16 cases, suggesting a vaccine efficacy of 100%. The vaccine worked (Henao-Restrepo et al., 2015). In 2015, GAVI made an advanced marketing agreement with Merck and all other manufacturers to procure doses of the vaccine when they became available. This gave manufacturers a guaranteed market. By 2019, GAVI had spent over $15 million in the eastern DRC to get vaccines to the people who need them. In referring to the outbreak in the DRC, Dr Michael Ryan, the Executive Director of WHO Health Emergencies said, There are no magic bullets here…this is driven every day by learning how to do surveillance better…how to engage with communities better, how to access more people for vaccination (UN News, 2019).

By October 2019, 233,366 people in DRC had gotten rVSV-ZEBOV. Of these, 56,512 were contacts, 159,882 were contacts of contacts, and over 50,000 were frontline healthcare workers. The second vaccine manufactured by Johnson and Johnson also started field trials in the DRC. On 11 November 2019, the European Medicines Agency (EMA) approved rVSV-ZEBOV to be marketed by Merck, and the WHO prequalified the vaccine (Callaway, 2019). In February 2020, ninety days after the WHO prequalification for African countries, the DRC, Burundi, Ghana, and Zambia

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licensed the vaccine. The vaccine under the name Ervebo could now be stockpiled and distributed widely. With an approved vaccine, an expanded and geographically targeted approach could be deployed to prevent future outbreaks and epidemics of Ebola. The 2014–2016 Ebola epidemic laid bare the tangles of our interconnected world. An Ebola virus outbreak in a village in Guinea had jumped from bat to human and spread across oceans, arriving in countries thousands of miles away. This Ebola vaccine story shows us that our interconnected postmodern world needs a happiness framework that recognises that to help an individual thrive and find purpose in life requires the collective efforts of the global community. GAVI’s ability to channel resources for vaccine development at the end of the 2014–2016 Ebola epidemic was prescient. The DRC outbreak of 2019 had an unlicensed compassionate use vaccine available to combat Ebola, and now with Ervebo and other vaccines in development, new strategies will be available to contain future Ebola outbreaks.

Global Polio Eradication 2019 Community Engagement on a Global Scale Dr. Michael Ryan’s comments on what it takes to address the Ebola crisis of 2019 appear as a recurrent theme in epidemic control: surveillance, engaging communities, and widespread vaccinations. The story of the Global Polio Eradication Initiative crystalises these ideas (Médecins Sans Frontier, 2021). The World Health Assembly in 1988 decided to eradicate poliomyelitis worldwide by 2000 (Mundel & Orenstein, 2013). This extraordinary effort, named the Global Polio Eradication Initiative (GPEI), started with Rotary International, an organisation that sees itself as “1.2 million neighbours…and problem-solvers…united to create lasting change in their communities” (Sever et al., 2017). In the late 1970s, the Rotary Foundation decided to focus on polio eradication and held their first campaign in the Philippines in 1979—immunising 6 million children. With this success, by the early 1980s, Rotary decided to focus on global polio eradication and started the PolioPlus campaign. They set a goal of raising $100 million and raised more than double that amount—$247 million—which they brought as a founding partner to the public–private partnership, GPEI (Sever et al., 2017). The founding partners for GPEI were WHO, the United Nations Children’s Fund (UNICEF), the US CDC, and Rotary International. The Bill and Melinda Gates Foundation later became a major supporter, as did most of the world’s governments. Currently, 200 countries are involved, with 20 million volunteers; over 2.5 billion children have been vaccinated (World Health Organisation, 2019, November). In 1988, at the start of GPEI, each year, 350,000 children came down with polio in 125 countries (WHO, November 2019). Poliovirus, an RNA virus, is a member of the Picornaviridae family of Enteroviruses. There are three types of wild type

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polioviruses: 1, 2, and 3. Immunity to one serotype does not confer immunity to the others. Poliovirus is spread from person to person. It typically enters the body through the mouth and multiplies in the pharynx and the intestines. It then moves into the bloodstream and from there into the spinal cord, where it destroys the anterior horn cells that are responsible for motor function, causing flaccid paralysis (Mehndiratta et al., 2014). Most people, about 72%, are asymptomatic when they are infected. The virus, however, is present in their saliva and stool, and they can pass it on to others. Most people have self-limited symptoms of sore throat, nausea, and vomiting, but one person in 200 can experience acute flaccid paralysis (AFP) (Mehndiratta et al., 2014). In 2023, wild type poliovirus is circulating in only two countries: Afghanistan and Pakistan. On 24 October 2019, World Polio Day, an independent commission of experts announced that wild poliovirus type 3 (WPV3) had been eradicated worldwide. The last case of WPV3 was seen in Yobe, Nigeria, in 2012. For the past six years, there have been no cases or environmental samples of WPV3 (WHO, 2019b). Wild poliovirus 2 (WPV2) was last detected in Aligarh, India, in 1999 and was officially declared eradicated in September 2015. This leaves only wild type poliovirus 1 (WPV1) circulating globally (WHO, 2019). The global polio surveillance system consists of virologists, epidemiologists, clinicians, national immunisation coordinators, and a network of 140 laboratories in 92 countries that comprise the Global Polio Laboratory Network. Surveillance involves tracking cases of acute flaccid paralysis anywhere in the world and also looking to see if polio is in the sewage system of countries. This is called environmental sampling (World Health Organisation, November 2019). Every year, the GPEI network processes 220,000 stool samples from reported cases of AFP and their contacts and 8,000 sewage samples. Each week, the GPEI publishes where and what kind of polio is circulating that week. In the week of 20 November 2019, for example, four cases of acute flaccid paralysis (AFP) due to WPV1 were found in Pakistan, and one case of AFP due to WPV1 was found in Afghanistan. Two environmental samples were positive for WPV1 in Afghanistan and in Pakistan (WHO, November 20, 2019). Another milestone in 2019 was that Nigeria went three years without a case of WPV (WHO, November 2019). Since the start of GPEI, there has been a 99% decrease in the number of polio cases globally. The success has been largely due to two drops of the oral polio vaccine (OPV), a live attenuated vaccine that has been globally administered by an army of vaccinators. The elegance of OPV is that it can be administered by anybody; it is very inexpensive, $0.12, and stimulates immunity in the intestinal lining, and thus intercepts transmission. OPV can also elicit passive immunisation in people who are not vaccinated because it is excreted in the stool. In rare cases, 2 to 4 per million doses, the vaccine virus can mutate and cause paralysis. This is a real problem now with the polio endgame. Currently, there are vaccine-derived viruses that are causing acute flaccid paralysis. As part of the polio endgame strategy, the world needs to transition to the intramuscular inactivated poliovirus vaccine (IPV) to counter the threat of vaccine-derived polio (WHO, November 2019).

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Besides eradicating polio, this mammoth global effort has had a number of other very important consequences. GPEI empowered thousands of local women in the most conservative places to be the change through social mobilisation networks. This remarkable story starts in India. In the 1980s, India had 150,000 cases of polio each year, more cases than anywhere else in the world. In 2001 with intensive efforts by the government supported by the GPEI, the number of cases had dropped to 268. India was on the verge of eradicating polio. But in 2002, polio exploded, with 1600 children becoming paralysed. Most cases were in the poorest parts of Uttar Pradesh and Bihar. More than half the cases were coming from conservative Muslim families. They found that when vaccinators went out into these communities, they faced resistance and a lot of suspicions as vaccinators were often men. In order to reach these households, the Indian government needed women from the same communities. Thus emerged one of India’s great contributions to global public health: Social Mobilisation Networks (SMNets). These are teams of community mobilisers from the block and district levels, and local women from the same households that needed to be reached. A massive network of local women with little education became empowered (Siddique et al., 2016). They entered the national drive to eradicate polio as Community Mobilisation Coordinators (CMC). Each CMC was charged with five hundred households. Women CMCs reached three million underserved households. The doors opened, and their peers, other women, listened; vaccine uptake increased. CMCs have become part of the daily life of communities. Women trust them to let them into their houses. Now with the eradication of polio in India, they continue to be vital partners in their communities, helping families understand other maternal-child health issues (Deutsch et al., 2017). Because they come from the same communities, the CMCs are uniquely positioned to challenge misplaced views in a sympathetic manner and redirect information. The model of women front-line community mobilisers started in India is now being used on the frontlines of the three highstakes polio eradication programs of Afghanistan, Pakistan, and Nigeria (Deutsch et al., 2017; WHO, 2019e). In Nigeria, the term used for CMCs is Voluntary Community Mobilisers (VCMs). They are all women living in the communities where they work and are referred to as “the pink women” because of their uniform’s pink hijab. They have been instrumental in addressing vaccine hesitancy in their communities. In 2014 when the VCM program started, there was widespread rejection of oral polio vaccine in communities and non-compliance with immunisation recommendations (Duru et al., 2019). The VCMs turned things around. Empowered local women became the change to halt polio in Nigeria. Now, as in India, the VCM network works on other critical maternal child health issues in their community. Women’s empowerment has become a legacy of GPEI. Now each Indian village has an Accredited Social Health Activist or (ASHA) worker, a woman from the village who is tasked with the welfare of her village. Nearly a million ASHAs work across India’s villages. This army of women have been corona warriors risking their lives daily to get each individual in their village

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vaccinated during the pandemic (Shukla, 2022). Clad in pink saris, they fan out across their communities acting as a frontline defence against misinformation, invested in helping those in their charge thrive, embodying the driving force of both happiness and public health.

Conclusion The concept of happiness is deeply entwined in understanding what makes communities thrive. Wellbeing interconnects human societies beyond the boundaries of geography or politics. The COVID-19 pandemic highlights that this is simply the way it is (Zhu et al., 2020). The world was brought to a halt in 2020 as the new word ‘lockdown’ entered the global lexicon (Lawson, 2020). People tracked the progress of the virus in real time using interactive web-based dashboards (Dong et al., 2020). In a matter of months, a novel virus jumped from a bat to a pangolin in China and spread across the globe bringing 2.6 billion people to a halt, waiting for a vaccine to liberate them from the new normal. Within six months, scientists working in collaboration across countries identified 125 vaccine candidates, and the first of these went into phase II/III clinical trials (Corum et al., 2020). The US government announced Operation Warp Speed to identify vaccine candidates for funding before even there was proof that they worked. The deadline to find a vaccine was set for a dizzying 12 months (Corum et al., 2020). The three stories discussed here from the trenches of public health in 2019—the global measles outbreak, the race to contain Ebola in the DRC, and the continued diligence of GPEI—illustrate how fragile global wellbeing really is before the COVID19 pandemic put a spotlight on this issue. Vaccines have been central in each of these stories to save lives, protect lives, and help the next generation grow up and thrive. The pandemic also brought global immunisation programs to a standstill. In 2020, 178 million children were at risk of missing measles vaccines globally due to disruptions to immunisation programs, and 85,000 Congolese children missed their polio vaccine (Hoffman & Maclean, 2020). The WHO and GAVI reported that disruption of routine immunisation programs due to the COVID-19 pandemic affected eighty million children under 1 in 68 countries (WHO, 2020). Strengthening vaccine programs in Madagascar and Ukraine is essential to the health of children in New York City and vice versa. Ebola is not just a virus that rages havoc in the poorest parts of the globe where nobody can afford to buy a new vaccine. Understanding that an Ebola vaccine is essential to global health and bringing it to market has been one of the great public health achievements of our time. The global commitment to eradicating polio continues to be an awe-inspiring story of collective human accomplishment. Central to all these stories is how human wellbeing rests on engagement with our fellow citizens and understanding that we are all connected. This is the message of what makes us thrive, from pragmatic public health officers and philosophers.

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Chapter 6

Linguistic and Cultural Exploration of the Indian Concept of Happiness Rashmi Ranjan Behera, Chandan Kumar Maity, and Priyadarshi Patnaik

Sarve Bhavantu Sukhinah Sarve Santu Niramayah, Sarve Bhadrani Pashyantu Makashchitdduhkhabhagbhavet “Let everyone be prosperous and let no one think of unhappiness of anyone.” (Sinha, 2012). Vasudhaiva Kutumbakam “The world is one family.” (Elst, 2011).

Abstract Happiness, as a linguistic and cultural entity, is not a unitary construct and reflects widely different connotations in various cultures. It determines as well as reflects specific worldviews, attitude to life and life’s meaning, and also influences how we live. In this paper, we first visit the various definitions of happiness in diverse languages and cultures. Then we examine the definitions of happiness in Indian tradition and culture and their impact on contemporary definitions of happiness across different linguistic communities. An initial exploration suggests that the early traditions and languages have had a deep impact on how Indians define happiness, which is reflected in the way they use terms for happiness in diverse Indian languages today. Keywords Cultures · Happiness · Indian traditions · Worldview

The moment we talk about happiness in the Indian (Hindu) context, the two quotes above handed down by tradition come to our minds immediately. The prominent issues they bring up are as follows: (a) they emerge from their own cultural contexts, and (b) reflect how the concept of happiness and approaches to it vary even within a tradition. Both of these make it very difficult to come to a unified and comprehensive definition of happiness in the Indian context. Our attempt here will be to look at the wide range of definitions available across cultures in order to get an understanding of the wide variety of connotations that the term ‘happiness’ has and quickly review the R. R. Behera (B) · C. K. Maity · P. Patnaik IIT Kharagpur, Kharagpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_6

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understanding of happiness in the Indian context within a global perspective. Next, we will attempt to visit the definition of happiness in the contemporary context of India, especially among diverse Indian linguistic groups, in order to identify how these connect with the traditional concepts.

Happiness and Its Definition Across the World Defining happiness poses two problems. The first one of them is linguistic (Oishi et al., 2012; Wierzbicka, 2004). It is very difficult to be sure what people mean, as diverse cultures understand the same thing by different terms. However, any crosscultural approach has to tentatively assume that commonalities exist and that it is possible to understand certain terms across cultures in spite of cultural differences. One such attempt by Oishi et al. (2012) in mapping the definition of happiness across time suggests that according to the ancient Greeks, “happiness is what happens to us, and over that we have no control” (Kesebir & Diener, 2008; McMahon, 2006). For many European countries, the dominant element in happiness happens to be ‘chance’ or ‘luck’ (Oishi et al., 2012). Thus, the European perspective, at least historically, embeds the element of an “external agency” as the cause or lack of happiness. A quick look at history suggests that some early definitions of happiness are also deeply connected to ‘religion.’ This is also true for the Indian context, where most religions and philosophical traditions devote a significant component to the understanding and pursuit of happiness (Salagame, 2016; Singh et al., 2017). In fact, Buddhism, in the four noble truths, starts from an ideology of unhappiness as the existing state of affairs—sarvam dukham—and then proceeds logically to identifying its causes and eliminating them (Tsering, 2005). If one looks at the American context, one notes that at one critical point in the history of happiness in the US, the agent of happiness becomes the self (McMahon, 2006; Oishi et al., 2012). Thus, different cultures and countries may have different orientations to happiness based on existential conditions (the Greeks), culture (Hinduism and Buddhism), or material conditions (the USA). However, a detailed look at the way different countries define happiness (Oishi et al., 2012) not only points to diversities in approaches but to a number of convergences. Oishi et al. (2012) reported the connotations of happiness for 29 countries across the world, and what emerges is a great degree of similarity across continents, in spite of individual differences. In Table 6.1, we have rearranged their findings thematically and find that many of the concepts are shared across countries and continents. Country clusters*: (i) A: Australia, (ii) B: Central and Eastern Europe: Russia, Estonia, and Romania, (iii) C: Europe: France, Germany, Italy, Norway, Portugal, and Spain, (iv) D: South America: Argentina, Brazil, Ecuador, and Guatemala, (v) E: Middle East: Iran, Israel, and Turkey, (vi) F: Asia: China, Indonesia, Japan, Korea, Malaysia, Pakistan, and Singapore, and (vii) G: Africa: Kenya, Mozambique, Senegal, and South Africa.

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Table 6.1 Important notions regarding happiness in different countries Broad concepts

Country clusters *

Comments

Good luck/good fortune/ opportunity/chance

. A: Australia . B: Estonia, Russia . C: France, Germany, Norway, Portugal . D: Brazil, Guatemala . E: Iran, Israel, Turkey . F: Indonesia, Japan, Korea, Malaysia, Pakistan, Singapore . G: Mozambique, Senegal, South Africa

. Externally driven or caused . Widely represented in almost all continents, indicating it is one of the most prevalent concepts . Probably linked to a belief that we have little control over our happiness . Condition for happiness

. A: Australia Pleasure, enjoyment/ entertainment/fulfilment of . C: France, Germany, Norway desire (or pleasure because of . D: Argentina, Brazil, that), jubilation Guatemala . E: Israel, Turkey . F: Malaysia . G: Kenya, Senegal

. Indicates a state of mind and associated activities . Linked to external components and desires . Hedonistic . Experience of happiness

Inner state of satisfaction/ contentment/spiritual satisfaction

. B: Romania . C: France, Germany, Portugal . D: Ecuador . F: Indonesia, Japan . G: South Africa

. Intrinsically situated . It may or may not be directly linked to external factors like luck, success, etc . Experience of happiness

State of satisfaction/material satisfaction/comfort

. . . . . . .

A: Australia B: Estonia C: Italy, Portugal D: Ecuador E: Israel F: Singapore G: Kenya, Senegal, South Africa

. Linked to external factors that are desired and satisfied . Hedonistic . Experience of happiness

Success/Accomplishment

. . . . .

B: Estonia, Russia C: France, Portugal D: Brazil E: Iran, Israel G: Mozambique

. External factors . Not necessarily due to luck or fortune, but can be due to one’s own abilities . Condition for happiness

Material possession/ possession of things (that leads to prosperity)

. C: France, Germany, Norway, Spain . D: Ecuador, Guatemala . E: Turkey . F: Malaysia, Singapore . G: Mozambique, South Africa

Source Based on: Oishi et al., (2012)

. External factors and possessions . Hedonistic . Condition for happiness

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Let us analyse the points made closely. A thing common to almost all cultures is the notion of “good fortune” or “luck” as the external agent. In a world of uncertainties, especially where the environment is harsh, the external drivers become more significant (Malthus, 1809). In the early phases of civilisation, life was uncertain and harsh across the continents, and hence this may be the reason for its persistence globally. However, with the growth of technology and medicine, with greater financial and material empowerment, a feeling of great control over one’s life and, hence, happiness (McMahon, 2006; Oishi et al., 2012) would have evolved. Irrespective of whether it is intrinsically or extrinsically determined, an “inner positive state” is again common to many cultures, especially in countries with a reflective or meditative tradition (Groff & Smoker, 1996). Another interesting point is that while states of happiness, ‘bliss,’ ‘contentment,’ ‘pleasure,’ and ‘enjoyment’ are indicated in the definitions, more focus is often given to drivers of happiness such as ‘luck,’ ‘fortune,’ and causes of happiness such as “success” and “material possession,” as is evident from the definitions compiled from Oishi et al. (2012). On the basis of the definitions and identified concepts they refer to, the following observations can be made: (a) Happiness can depend on intrinsic factors like one’s attitude or state of mind or extrinsic factors like good luck, good fortune, or opportunities. (b) Happiness can include both very intense experiences such as exultation and jubilation or positive experience of low intensity, such as the experience of states of calmness and peace. (c) Both long-duration and short-duration experiences can also be included under happiness. (d) In some countries, a distinct difference between secular and spiritual understanding of happiness is also made. (e) Most definitions of happiness are hedonic, while there are some which focus on eudemonic approaches to happiness. With this understanding, we explore the Indian concepts of happiness in three dominant traditions—Hinduism, Buddhism, and Jainism. Later traditions such as Islam and Christianity are not explored since they did not emerge from within India.

The Indian Construct of Happiness When it comes to understanding happiness in the Indian context, many words representing happiness appear in our ancient texts. Since these are often shared with minor variations across Sanskrit, Pali, and Prakrit as well as among Hinduism, Jainism, and Buddhism, we assume they were used among shared and intermingling cultures, for instance, shanti (peace), tripti (satisfaction), tusti (contentment), harsha (joy), and sukha and ananda. If we closely examine the meaning of the words and the context within which they have been used, we find that happiness in the Indian context has the following

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four dimensions, and we have accordingly indicated them in the last column of Table 6.2: i. ii. iii. iv.

The degree of happiness/excitement a person feels—peak/non-peak experience The duration of being in the state of happiness—long/short term The factors leading to the state of happiness—internal/external The context within which one experiences happiness—secular/spiritual.

Thus, a whole range of connotations are associated with the various definitions of happiness, and hence the way that Indians understood happiness has never been monolithic. From the Buddhist texts to Bhagwat Gita to Natya Sastra to Kama Sutra, the scope for defining and understanding happiness is extensive. Apart from the linguistic and term-based distinctions presented above, other cultural ways of understanding happiness are also insightful. For instance, the Upanishadic tradition proposes a hierarchy of happiness. The concept of koshas reflects this. The Taittiriya Upanishad describes happiness through Panchakosha (pancha meaning five and kosha meaning sheath) model (Raina, 2016; Salagame, 2006) (Fig. 6.1). This reflects the goal (though not the kosha theory) in all the three traditions of Hinduism, Jainism, and Buddhism, since within the framework of re-birth (samsara), the cessation of which is the ultimate goal, each life is an attempt to arrive at a higher state in order to finally achieve the ultimate happy state of Moksha or Nirvana. Apart from the hierarchy, tradition also differentiates among kinds of happiness. While Buddhism puts hedonistic pleasure within the binary framework of pleasurepain, it points to a higher state beyond this “happiness trap” of desire—nibbana. Hindu tradition, while not emphasising this binary division, differentiates happiness by categorising these as animal pleasures. The pleasure from food, sleep, and sex are common to both humans and animals, but what elevates human position is its jnana or reflective consciousness (Gotise & Upadhyay, 2018). Katha Upanishad, in this context, places sreyas (supreme bliss) over preyas (common pleasure) and suggests sreyas to be the ultimate goal through higher values in life (Hiriyana, 1975). Other nuances of happiness are suggested in Buddhism. The Buddhist tradition encourages sukha through noble actions. For laypersons or “householders partaking of sensuality” (gihina kama bhogina), Buddha describes four types of happiness in the Anan.a Sutta (Wijesurendra, 2013): i. atthi sukha: the happiness of earning wealth by just and righteous means ii. bhoga sukha: the happiness of using wealth liberally on family, friends, and on meritorious deeds iii. anan.a sukha: the happiness of debtlessness or a debt-free life iv. anavajja sukha: the happiness of blamelessness or living a faultless and pure life without committing evil in thoughts, words, and deeds. The Buddha also discusses a happy life in Sukha Vagga (Dhammananda, 1988). According to the Buddha, happy life is a life lived without hate among the hateful, without longing for sensual pleasures among those who long for sensual pleasures,

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Table 6.2 Different terms for happiness in the Indian context Sr. No

Terms

Meanings

Origin

Context

1

Ananda

Happiness, joy, enjoyment, sensual pleasure

Rig Veda, Atharva Veda, Vajasaneyi Samhita, Ramayan, etc

Peak; short term; external; secular

Pure happiness, one of the three attributes of Atman or Brahman in Vedanta philosophy

Vedanta mimamsa

Non-peak; long term; internal; spiritual

Comfortable, happy, prosperous

Ramayana

Peak; short term; external; secular

Infinite happiness/joy by destroying all vices like anger, ego, deceit, and greed

Jain agamas

Non-peak; long term; internal; spiritual

Worldly happiness

Anan.a Sutta

Peak; short term; external; secular

Ultimate happiness or Nibbana

Dhammapada

Non-peak; long term; internal; spiritual

2

Sukha

3

Shanti

Tranquillity, peace or Mahabharata, Katha calmness of mind, Upanishad, Bhagvat Puran, etc. peace, absence of passion, averting of pain, quiet, indifference to the objects of pleasure and pain

4

Tusti

Satisfaction, contentment

Manu’s law book, Mahabharata, Peak; short etc term; external; secular

5

Tripti

Satiated, satisfied with, the satisfaction of sensual pleasures

Atharva Veda, Satpath Brahmana, Kathas, Taittiriya Upanishad

Peak; short term; external; secular

6

Ullasa

Joy, happiness, merriness

Kathas

Peak; short term; external; secular

Non-peak; long term; internal; spiritual

(continued)

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Table 6.2 (continued) Sr. No

Terms

Meanings

Origin

Context

7

Prasanna

Tranquilised, calm, quiet, composed

Upanishads, Mahabharata, etc.

Whose desires are calmed, content,

Bhagvat Purana

Non-peak; long term; internal; spiritual

Bristling, erection (esp. of the hair in a thrill of rapture or delight)

Mahabharata

8

Harsha

Peak; short term; external; secular

Happiness, joy, pleasure Katha Upanishad, Mahabharata, etc 9

Santosha

Satisfied, pleased, comforted, satisfaction, contented, to be satisfied

Maitrya Upanishad, Mahabaharata, etc

Peak; short term; external; secular

10

Swasthaya

Health, ease, comfort, contentment, satisfaction

Mahabaharata, Ayurveda, etc

Peak; short term; external; secular

Source Apte (1970); Monier-Williams (1989); Salagame (2013)

Forms of sheaths

Forms of happiness

Anandamaya kosha (Spiritual sheath)

Anandamaya (pervaded by bliss)

Vijnaanamaya kosha (Intuitive sheath)

Ananda (moments of bliss)

Manomaya kosha (Mental/emotional sheath)

Santosha (being pleased by some interpersonal interaction) Ullaasa (feeling of pleasantness associated with the experience of natural beauty, a good breeze, etc.)

Pranamaya kosha (Vital sheath)

Harsha (excitement associated with some events)

Annamaya kosha (Bodily/physical sheath)

Tripti (satisfaction of sensual pleasures)

Fig. 6.1 Hierarchy of happiness. Source Raina (2016), Salagame (2006)

without domination of the passions among those who are dominated by the passions, and without being held back by the “three poisons” of anger, craving, and ignorance that hinder spiritual progress. The Buddha also includes giving up thoughts of winning or losing, overcoming “the five aggregates,” subjugating passions, not being in the company of the foolish but being with the wise, and finally attaining the final happiness, which is Nibbana or the Ultimate Bliss. The same is the case with the Jain tradition as well, where it is Dharma alone that leads life from discord to harmony, from darkness to light, from misery to happiness, from death to immortality, from bondage to freedom and salvation. True happiness is intertwined with “right faith,” “right knowledge,” and “right conduct/

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karma” (Shah, 2012). Right knowledge in Jainism refers to having an accurate and sufficient knowledge of the real universe, i.e., the true knowledge of the shad dravya (six substances) and nav tattvas (nine truths), with the right mental attitude. Right knowledge fosters sanctity to life, establishes the oneness of life, which frees people from desires, liberates them from woes and worries, gives them hope and courage, and fills their lives with peace and happiness (Shah, 2012). Likewise, right conduct in Jainism encourages ahimsa (nonviolence), karuna (compassion), satya (truthfulness), achaurya (non-stealing), anekantavada (pluralism of views), aparigraha (non-possession/non-attachment), and brahmacharya (celibacy/chastity). When a person practises all the virtues, expels all the vices, and performs yoga and meditation as the means of attaining liberation, s/he attains anant virya (infinite power and energy), keval jnan (omniscience or infinite knowledge), keval darshan (omni perception or infinite perception), and anant sukha (infinite happiness/joy). In Jain tradition, the orientation is spiritual, the focus on restraint, control, cessation of desire, non-possession, and other-centrism, which lead to Ananta—sukham (Shah, 2012). When we take the physical health tradition of India, ‘balance’ is a key construct that pervades different contexts such as cognition, health, and spirituality in different traditions. The Bhagavad Gita uses the term sthitaprajana to refer to ‘balance’ in a cognitive sense. Buddhism talks about the middle path (Bajželj, 2017). Similarly, Ayurveda uses the term swasthya (health) to refer to a condition of harmony in the functioning of soma, psyche, and spirit; a condition of wellbeing in which the three doshas (body humour vata, pitta, and kapha), two agni (digestive forces) and seven dhatu (bodily constituents) remain in balance and harmony along with proper eliminative functions (malakriya) and pleasantness (Prasanna) of the sense organs (indriya), mind (manas), and self (atma) (Salagame, 2013). Moreover, the contexts are not independent. A ‘holism’ drives the construct where body and mind are not differentiated. Thus, Ayurveda talks about the harmony of the whole human being. On the other hand, Tantra, in a discourse that bridges the sensual and the ascetic, speaks of ultimate bliss not through renunciation but through a deeper understanding of the body and its sensuality (Cattoi & McDaniel, 2011). As indicated above, it must be noted that the Hindu tradition, in contrast to the Jain and Buddhist traditions, through its vast body of secular literature, does explore hedonistic pleasure, especially through Kama Sutra and the Kavya tradition. Later, in the Tantra tradition (which is treated as an esoteric, hidden knowledge not meant for the common people), pleasure is often treated as the pathway to bliss through a process of transcendence. Looking at happiness within the framework of worldviews, the three major spiritual traditions of India, Hinduism, Buddhism, and Jainism, all believe in (a) the concept of karma and (b) the transmigration of the soul (Billington, 2002; Krishan, 1997). If happiness is the result of your actions, luck cannot play any role in it. If happiness is not achieved in this birth, there is the possibility of making amends in the next birth, through “one’s own effort.” Long-term happiness is sought through moderation and transcendent happiness through Moksa or Nirvana (Giorgino, 2014; Segall, 2020). Thus, ideologically, the construct of happiness, here, is driven towards, longterm, stable happiness which emerges from within, and which is organic and holistic

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in nature. While Jainism and Buddhism make a clear division between hedonistic happiness (pleasure) and bliss, the Hindu tradition is more complex in celebrating both pleasure (erotic traditions) as well as long-term happiness (spiritual traditions) and even harmonising the two (Tantra) (Feuerstein, 1998). The distinctive points that emerge from the range of Indian cultural articulations of happiness, some of which are common with definitions across the world, are the following: (a) Pursuit of a sense of equilibrium (through moderation, yoga, and reflection), (b) Less emphasis on peak experience (through moderation, restraint of senses), (c) Focus on long-term happiness (emphasis on ultimate bliss beyond secular happiness), (d) Absence of the element of luck in the context of happiness (one can regulate one’s happiness) (compare Tables 6.1 and 6.2), (e) A holistic approach to mind and body (the middle path, Ayurveda) (Morandi & Nambi, 2013), (f) Emphasis of the wellbeing of others (in all the three traditions, through dana and karuna) (Perrett, 2016), and (g) The potency to transcend the binary of happiness-unhappiness (moksha, nirvana) (Ganeri, 2017; Perrett, 2016). With other definitions globally, the concept of happiness in India shares hedonism, spiritual contentment, comfort, and prosperity, but luck or good fortune receives less emphasis, and equilibrium and transcendence receive much greater emphasis (compare Tables 6.1 and 6.2). Moreover, the dichotomy between religious/spiritual and secular is less distinct and often holds scope for link or continuity between the two spheres.

The Contemporary Context The traditional definitions of happiness in the Indian context went through two critical phases of the intervention from other traditions and languages. The first phase was that of Muslim invasion and rule. A significant Muslim community grew and influenced other traditions through their language and culture and gradually became a part of the Indian culture. The second phase was European colonisation and rule. This influenced all the communities and ushered in changes such as the use of European languages, especially English, industrialisation, and technology. During the nineteenth and twentieth centuries, the cultural influence of the West was significant and rapidly transformed our lives and perception of the world, especially through English-oriented education (Sharma & Sharma, 1996; Stevens, 2018). Pandit Nehru’s vision of an industrial India through five-year plans ushered in materialism in a big way (Alam, 2013). The logic that drove our country was that progress could only be through material growth. During the period of Globalisation, this created a greater disjoint with tradition, with the availability of material goods and the desire to possess them on the rise. The contemporary vision of having one hundred Smart Cities tells us nothing less than this—a technology-driven city is a happy city (Ministry of Urban Development, 2015). Prevention, surveillance, and material networking happen to be all external drivers of happiness. Life’s Good ([LG], 2015) Happiness Study is driven by the focus on facilities and material goods (like

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LG products) and their role in making people happy. It focuses on pursuit, pleasure, purpose, passion, and context. However, even under ‘purpose’ and ‘context,’ none of the Indian traditional values gets reflected even in terms of survey questions. The intrinsic drivers of happiness that belonged to our tradition, somehow, have not found any place in the public policies of our country. Thus, while we find that tradition suggests a distinct set of paradigms for happiness, contemporary policies do not reflect them. Against this background, it is important to ask, to what extent are the traditional definitions still relevant for our populace? How do contemporary definitions of happiness map to the global definitions identify? In an attempt to answer this question, we conducted a survey with the students at the Indian Institute of Technology Kharagpur campus. In response to the question, “What are the prevalent terms for happiness in your native language?”, 461 students between the age group of 18–30 years belonging to 20 linguistic groups responded. There was a great deal of similarity among the terms for happiness across all the groups. The following six terms were found in common use among most languages: khusi, maja, sukh, santosh, prassannta, and anand. Interestingly, four of these terms—anand, prasanna, santosh, and sukh—were in prevalent use in all the ancient Indic traditions, and one might assume that their influence has been deep on the diverse Indian languages and the communities which use them. More interesting, they are often substituted for the English term in the campus sub-culture and lingo, thus indicating both their popularity and use. On the other hand, khusi and maja are of Persian origin and reflect Muslim influence. Anand/Anandam, the most frequently used term across the country, refers to a state of mind and is defined as anything between ‘bliss’ and ‘glee,’ including both shortand long-term happiness among the youth, and includes both spiritual and secular connotations. Sukh/Sukha, another widely used term, also has similar connotations to anand, and refers to a wide variety of positive states of mind. Prasanna/Prasannam, less used, has connotations that are similar to ananda. Santosh/Santosham, relatively less used, primarily focuses on contentment and satisfaction thereof. All these terms have strong links to ancient Indic tradition and refer to positive states of mind, both secular and spiritual (see Tables 6.2 and 6.3). The other two terms with Persian origins, khushi and khushal, though used interchangeably, refer to short-term and long-term positive states respectively, and also include the connotation of “state of wellbeing” and “prosperity” (see Table 6.3). Over time, the use of all these terms has been diffused, as suggested by definitions supplied by youth in Table 6.3, and so have the rigid religious/spiritual associations. On the other hand, maja is a relatively new term, not linked to ancient Indic traditions, used more frequently in five or six states, and popular among youth, which primarily focuses on hedonistic pleasure and enjoyment. The other terms unique to different languages also reflect similar connotations to the ones that are common to many languages. Interestingly, another work (Singh et al., 2017) that attempts to measure sukhadukha for the Hindi-speaking community also identifies five of the six common terms (except maja) indicated above in the list of terms that are used in Hindi to communicate the sense of happiness. Moreover, it also identified four dimensions

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Table 6.3 Common and unique terms used to mean happiness Common terms

Languages

Meaning (the sense in which they used it)

Anand

Bengali, Bhojpuri, Braj Bh¯ash¯a, Bundelkhandi, Hindi, Konkani, Marathi, Odia

Bliss, cheerfulness, glee, happiness, joy

Anandam

Malayalam, Tamil, Telugu

Khusi

Bengali, Bhojpuri, Braj Bh¯ash¯a, Bundelkhandi, Chhattisgarhi, Gujarati, Hindi, Kannada, Marwari, Nimadi, Odia, Punjabi, Rajasthani, Sindhi, Urdu

Khusal

Hindi, Konkani

Moja

Bengali

Majha

Gujarati

Maja

Hindi, Konkani, Marathi

Mazaa

Marwari

Prassannata

Gujarati, Hindi, Nimadi

Prasannam

Malayalam

Santosh

Hindi

Santoshoam

Kannada, Malayalam, Tamil, Telugu

Sukh

Bengali, Bhojpuri, Braj Bh¯ash¯a, Bundelkhandi, Chhattisgarhi, Gujarati, Hindi, Marathi, Odia

Sukham

Malayalam, Telugu

Unique terms

Languages

Meaning (the sense in which they used it)

Aahladham

Telugu

Felicity, happiness

Bagunara

Telugu

Good, goodness, wellness

Changa

Punjabi

Good, healthy, nice

Changala

Marathi

Jalsa

Gujarati

Amusement, enjoyment, felicity, festivity, fun, frolic, rejoicing

Khairiyat

Urdu

Prosperity, wellbeing, wellness

Makizhchi

Tamil

Delight, happiness, pleasure, rejoicing

Nyh¯al

Rajasthani

Exalted, happy, hilarious, pleased

Raazi

Sindhi

Content, pleased, satisfied

Raji

Marwari

Swosti

Bengali

Comfort, peace, relief

Susegard

Konkani

Enjoyment, relaxation

Source Authors’ own

Delight, glad, gleeful, happiness, jollity, joy, pleasant, pleased, pleasure, prosperity, wellbeing, wellness Amusement, enjoyment, felicity, festivity, fun, frolic, happiness, rejoicing

Bliss, cheerful, contentment, happiness, satisfaction Contentment, glee, happiness, joy, satisfaction Contentment, comfort, delight, ease, gratification, happiness, luxury, pleasure, prosperity, relief

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of happiness, (a) contentment, (b) physical and mental wellbeing, (c) social wellbeing, and (d) spiritual wellbeing. Thus, some of the connotations of happiness in the traditional context, namely permanent happiness through spiritual practices, the Ayurvedic concept of physical and mental wellbeing, contentment, and stability, as well as relational wellbeing, get included (Morandi & Nambi, 2013; Singh et al., 2017). In a youth-oriented culture, the hedonistic connotations associated with maja (fun, frolic, and enjoyment) also get reflected. However, what is singularly missing in all these definitions, whether we examine the use of terms across Indian languages, or closely examine their nuances in Hindi, are associations with ‘good fortune’ or ‘luck.’ Similarly, ‘success’ and ‘material possession,’ though their connotations are indirectly linked to material happiness, do not explicitly figure in any of the definitions, whether in tradition, in diverse languages, or in the detailed analysis of Hindi. Such absences are intriguing. True, the languages are explored by the youth population, and hence they would remember terms that they most frequently use. However, the case of Hindi (Singh et al., 2017) suggests that even detailed analysis shows a strong relation to tradition and the absence of connotations of luck, success, or material possession directly. While a deeper examination, with a wider population and age group, would definitely be insightful, a preliminary examination suggests that traditions continue to exert an influence on how Indians define happiness, even among our youth. Secondly, since traditions have their orientation, in the Indian context, while material conditions and possessions are definitely important for her people and especially youth, ‘luck,’ ‘success,’ and ‘material possessions’ do not figure directly among the connotations of happiness. This may indicate a paradox embedded in the languages that carry culture—they carry a different message, and, yet, experience tells us that for the contemporary Indian, probably all three are deemed very important for happiness.

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Part II

Innovative Dimension

Chapter 7

Gross National Happiness: The Interdependent Domains of Happiness Saamdu Chetri

Abstract The chapter discusses Gross National Happiness (GNH) from its origin and its implication to criticism as a measure. GNH does not measure happiness but rather the conditions for happiness. Thus, the happiest rated person by GNH’s index system may claim to be unhappy, or the one who is placed most unhappy may claim to be happy. These kinds of claims are driven by momentary, fleeting, feel-good kinds of moods and conditions, while basic needs, freedom, security, and safety play a greater role, which a poor may be deprived of. Therefore, GNH resides on the premise of caring for society and the environment with good governance. Sadly, these premises are unproductive for Gross Domestic Product or Gross National Product (GDP/GNP). Consequently, the Bhutanese King propounded that GNH was more important than GNP in the early 1970s. GNH holds its strength in being holistic, considering every individual’s condition for balancing physical, mental, social, and spiritual needs. Further, it evolves by creating conditions in the nine domains of happiness with the collective, sustainable, and equitable approach to pursuing happiness. The whole concept of GNH rests on the idea of Development with Values, which is bridged by compassion, equity, and humanity. Therefore, the GNH index considers the four pillars, nine domains, and thirty-three shared (among individual/household, community, and government) indicators to measure the collective happiness of Bhutanese society. Keywords GNH/GDP index · Happiness and wellbeing · Development values · Time use · Ecological diversity resilience

Origin of GNH Happiness, although not new to humanity, was never taken as a development goal in human history. The King of Bhutan, His Majesty Jigme Singye Wangchuck, propounded the concept of GNH. “In 1972, the 4th King declared Gross National S. Chetri (B) IIT Kharagpur, Kharagpur, India e-mail: [email protected]; [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_7

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Happiness to be more important than GNP” (Ura et al., 2012a, p. 6). His Royal Highness Jigme Singye Wangchuck became the King just before turning 17 years old, due to the early demise of his father in June 1972. During his young age, as the Crown Prince of Bhutan, he visited Europe and Nordic countries. In Samsø Island, Denmark, the writer learned that the Crown Prince had visited there when he was just 16 years old, and the Hermansen family had hosted him. At such a tender age, he had deeply understood the concept of sustainability (S. Hermansen, personal communication, September 14, 2011). The son of the hosting family, Mr. Søren Hermansen, who was the Director of Energy Academy, Samsø (Energiakademiet, n.d.), took the author to their island and his home. The writer met Mrs Hermansen for lunch at her home, and she narrated the story of the young Crown Prince, visiting them in the same household.1 The concept of happiness in Bhutan was not new. Shabdrung Nawang Namgyel unified Bhutan in 1616 and made a verbal legal code. It remained for over 100 years as the words of the great ruler. The 10th Desi Mipham Wangpo, who served the Golden Throne of Bhutan as a representative, brought into writing the Legal Code. It is dated 1729 (earth bird year). It reads, “If the government cannot create wellbeing and happiness (Dekid) for its people, there is no purpose for the Government to exist.” These spoken words of Shabdrung’s command were rewritten during the years 1755– 1759 (Ura et al., 2012a, p. 6). Every King of Bhutan served under this philosophy, and the fourth King, His Majesty Jigme Singye Wangchuck, coined the term Gross National Happiness or GNH. In Sept 1979, His Majesty Jigme Singye Wangchuck was passing by Bombay (now Mumbai) in India after the 6th NAM summit in Havana. A journalist asked him about the Gross National Product (GNP) of Bhutan. His Majesty replied that instead of focusing on the Gross National Product, it might be more meaningful to measure GNH (Correa, 2017). At this moment, he propounded the concept he had started in Bhutan, that for his small country with a tiny population, GNH was more important than GNP. For the first time, such a highly significant thought was shared outside of the Bhutanese structure of isolation and preservation. The following brief mention of GNH by His Majesty, and his profound belief in it, was in 1980 to a journalist who visited Bhutan as a New York Times correspondent (Lauchlan, 2016). The first thing the fourth King did was to travel extensively in the country, meeting his citizens. He had deeply realised that at the end of the day, all human beings aspired for happiness. The King asked citizens in the country how they could be made happy. Based on the expression of the people, he could gather information for a development plan. It was then, he realised that the governance system needed a reform, which was to be decentralised to bring autonomy to the people of Bhutan, with a basic standard of living and respect (His Majesty the King Jigme Singye Wangchuck, an audience 1

It was on 14 Sept 2011 and the following day was Danish election, and I had made a good prediction of Ms. Helle Thorning-Schmidt wining the elections. This happened. I met there thewould-be Economic and Development Ministers who supported me later for the beginning of the GNH Centre in Bhutan.

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of the King at Dechiling in April 1980 and at Garden Palace in June 1980). His Majesty ordered the government to base the country’s growth on a holistic development plan, which must consist of four areas. They were equitable and sustainable, socio-economic development, preservation of the environment, conservation and promotion of culture, and good governance (GNH Centre Bhutan, n.d.). His Majesty’s belief in GNH was so strong that he reiterated it in 1980, (Marshall, 1980). I have no intention to allow technology and money to salvage the ageless beauty of this land, its social harmony, the blend of its past, present, and future. Bhutan will develop, yes, but the Bhutanese people will keep faith in their traditional human values. They will move to the future as untied people, not as people divided and disarrayed by ethnic and other hatreds. We are not in a hurry. Time is a friend and ally. While other nations are concerned with raising their gross national product, our concern in Bhutan is about raising the gross national happiness.

It is engrossing to realise his humility as a King, which he projected in his first public speech on his Coronation on June 2, 1974. His Majesty said, During the short-while that I have been on the throne (he was on the throne after the demise of his father on July 21, 1972), I have not been able to render any great service to our country. However, I offer my pledge today that I shall endeavour to serve our beloved country and people with fidelity and to the best of my ability” (TheBhutanese, 2014).

He believed so strongly in GNH that he abdicated the throne on December 9, 2006, favouring his young son, the Crown Prince, His Highness Jigme Khesar Namgyel Wangchuck. The King was at the height of his popularity and had just turned 51 years of age. The latter was just 26 years of age then. He said, “The crown prince has much to learn about the responsibilities that go with the ruling of the country. I have decided to step down so that the new King will be able to gather experience before the parliamentary elections in 2008” (Aljazeera, 2005). In 34 years of his enthronement, he never ruled like a king but as the servant of the country and his people. It was an emotional time for the Bhutanese when he announced his abdication. The citizens were shocked and even doubted that the King was abandoning them (Nishimizu, 2008). The King, His Majesty Jigme Singye Wangchuck, forced democracy on the people in Bhutan (Dnyer, 2008). He prepared the Bhutanese for 34 years by devolving power to the lowest level of administration. He believed that the future of the nation should not rest in the hands of one person but in the collective decision through the democratic process. (Wangchuk, 2004). Also, after 100 years of rule by the Wangchuck dynasty, the King felt it was time to give back the government to the Bhutanese people. They had entrusted the state to Penlop (Governor) of Trongsa, Sir Ugyen Wangchuck, who was unanimously elected as the first hereditary King of Bhutan. British had knighted him in 1904 and titled him Gongsar Ugyen Wangchuck, the Knight Commander of the Indian Empire (Drukasia, 2021). To ensure GNH flourishes for all times, His Majesty Jigme Singye Wangchuck included essential aspects under the Constitution of the Kingdom of Bhutan (Royal Government of Bhutan [RGOB], 2008). They are, under Article 2, Sect. 6, “Upon reaching the age of sixty-five years, the Druk Gyalpo shall step down and hand over the Throne to the

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Crown Prince or Crown Princess, provided the Royal Heir has come of age;” secondly, under Article 5, Sect. 3, “The Government shall ensure that in order to conserve the country’s natural resources and to prevent degradation of the ecosystem, a minimum of sixty per cent of Bhutan’s total land shall be maintained under forest cover for all time;” and thirdly, under Article 9, Sect. 2, “The State shall strive to promote those conditions that will enable the pursuit of Gross National Happiness.” He can, therefore, be rightfully considered the originator of the concept of GNH and modern Bhutan (Oxford Poverty Development Initiative [OPHI], 2011).

Rationale of GNH Kennedy (1968) said, “…. It (Gross National Product) measures everything, in short, except that makes life worthwhile….” As mentioned at the outset, the young Prince, who became a teenage king, was very concerned about sustainability in his little kingdom. He found that human consumption was greed-based, propelled by excessive production from the destruction of natural wonders (environment) due to the GNP model of economic growth. The King realised that this kind of growth, the conventional economic model propelled by GDP or GNP, was not sustainable for Bhutan. Further, he knew that the GNP did not measure the subtle and vital issues of life (such as love, care, compassion, service to others, trust, and quality time). Accordingly, he architected a new development model that respected and nurtured the environment (nature) and human quality (social wellbeing). Later, it came to be known as GNH (Canan, 2010). GNP measures a country’s growth through either one of the three models: income, expenses, and production. (Deshmukh, n.d.). The development of the national economy today considers the addition of income, government spending, investment, and balance from export and import. Simon Kuznets (Froyen, 2000) founded the concept of GDP (now used as GNP with the income added from foreign investments (Seth, 2022)—will be used interchangeably with GDP in this writing) in the 1930s by developing a set of national income accounts (Dickinson, 2011). It was in response to the information gap revealed by the Great Depression. Over the years, the GNP consolidated with product account and income, capital stocks, personal income, services, and inflations as well (Froyen, 2000). Although the measure is supposed to be holistically developed, giving a sound idea of economic development, it defeats, among others, two fundamental human values. One, GNP does not consider how the services are obtained. Two, any monetary transaction, including all kinds of addictions, prostitution, sicknesses, or unhealthy living styles, is adding to the growth of an economy (Costanza, 2011). It does not consider quality time, care for one another and the planet, public debates, quality of education, and strength of marriages. Further, standing trees, in a vibrant ecology, have no value to the GNP until the resources are extracted in material form and transacted in a marketplace. The economy measured through GNP does not consider natural capital, such as ecological

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diversity (flora and fauna), marshes, freshwater systems, trees, rocks, minerals in the soil, green cover, and others until they are exploited and transacted with money in a marketplace (Kane, 2012). The question then is, should GNP continue to be measured for economic growth? Should economic growth, that is, supposed to bring happiness, through the fulfilment beyond material needs having the values of society and nature, not be measured differently? Economics originates from the word Oikonomikos (Greek), meaning a person who is an expert in managing a home with scarce resources (Bethune, 2001). Today, the term economic growth considers excessive production of things that may or may not be suitable for society and persuades them to consume and waste as much as possible. In doing so, it involves considerable resources in transport, production, distribution, consumption, and exchange. Whatever, in this way, economic growth cannot buy more time for human existence as the planet is slowly degrading (United Nations Environment Programme [UNEP], 2015). Funnily, the more a nation produces and consumes, the more GNP grows (Simms, 2010). Thus, it makes people struggle more and more, giving away the most desired comfort and relationship (with others and nature) for the so-called better quality of life. As an example, when parents work, GDP grows, but it is at the cost of their child’s future, as the child receives the values of a babysitter. We say children are the future of the nation. What kind of value and culture (Samskara) would the childcare worker give to the child? When parents chase more money, they have less time for their children. The child perceives less love from parents and suffers psychologically (Colman & Sagebien, 2004). Now, if one of the parents decides to stay back home for the very future of a nation, there is no growth in GDP. Naturally, it is because there is no saving, less expenditure, and no payment to the babysitter—what a paradox! Then a question that arises is, should such a system of economic measure continue? Can there be no other system that looks at development or growth more holistically (Burger, et al., 2021), both humans and the environment, equally? Ultimately, all these struggles are happening supposedly for the betterment of humanity. Thus, GNP works towards unsustainable exploitation of natural resources for excessive production of material things, also at the cost of society (Gaur et al., 2010). Let us take an example. Suppose two lorries of the same size loaded with tomatoes travel in opposite directions from two different countries. In that case, however, it is not unusual for the economy. This event contributes to GNP and economic growth. But the paradox is one country where the cost of production is higher sells the same product to another country with a lower cost of production at a lower price. According to Sean (2021), money circulation helps the economy grow because the government subsidises the high cost of products. Also, because transportation burns fossil fuel, drivers get paid, insurance costs, repair costs, and other damage costs help money circulation, which boosts the economy. It is interesting to note that a remote Tech Market in IIT Kharagpur sells apples that travelled 15,000 km across the Atlantic from California (Kamala, personal communication, October 15, 2019). If Bhutan did not have a different way of considering holistic human development, the existing economic practices would have swallowed Bhutan’s existence. She is

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better off with the controlled global markets. The country cannot compete with its giant neighbours—India in the East, South, and West, and Tibet, the autonomous region of China in the North. Bhutan entered the development scenario as late as the early 1970s, although its development plans had begun in 1961 (Brooks, 2013). As far back as 1969, Bhutan built a stringent forest policy. Simply because the Bhutanese King had realised the importance of ecology in and around humanity. It was the source of life and livelihood as well. Nature is still highly revered by Bhutanese people. It is of profound significance in Bhutanese culture. Today, 70.46% of Bhutan’s land area is under forest cover, and 85% is green, with meadows accounting for 4.10% and shrubs for 10.43% (RGOB, 2017; Steffen, 2021). The forest cover has steadily increased in recent years. Bhutan pledged to the global community at COP15, 2009, Yangka et al. (2018) and Tutton and Scott (2018) to contribute to the alleviation of climate change and global warming that she will remain carbon neutral for times to come. It did so despite its vulnerability as a small landlocked LCD country. The pledge was reconfirmed by the government again in COP21, 2015. Kuensel (2015) wrote, “Bhutan reaffirms to remain carbon neutral.” The strong belief in GNH led Bhutan to pledge. Bhutan is the only carbon-negative country in the world. Her pledge is a very fundamental one. She will live up to her promise as she prepares various policies towards this promise. For example, the plan to convert much of the fossil fuel-driven ground transport system to electricity by 2020 is ongoing. The finding of the Climate Council (2017) indicates that Bhutan generates about 1.1 million tonnes of CO2 per year by using cars and industrial activities. Nevertheless, she can sequester over 6 million tonnes a year. However, with its clean energy policy, it will offset up to 17 million tonnes by 2020. It is not only Bhutanese who revere forest, but all the Indigenous people on the planet do. Bhutan considers nature, which includes woodland, as a part of GNH. The belief that we are related to the environment has been enough validated scientifically now (Brundtland et al., 2012). The human body (also others) constitutes up to twothirds of water. It contains the genes of plants, insects, animals, and minerals. We share much of our DNA with other forms of life, such as bananas (60%), Chimpanzees (96%), cats (90%), rats (85%), cows (80%), fruit flies (61%), chickens (60%), and others. “How Genetically Related Are We to Bananas? (Pfizer, 2017). Our DNA is 99.9% the same as the person next to us—and we’re surprisingly similar to a lot of other living things” (Chetri, 2022; Ramsey & Lee, 2018). That is why when we live with animals and plants, we gain energy, rejuvenate ourselves, and become happier. Although humanity did not research the past like today about the effect (Brown & Garver, 2009) of nature on them, they deeply experienced over millions of years living with nature was healthy and happy. Still, this belief that ecology is not beyond humans, but a part of beings, remains strong and connected to the concept of GNH (Coles, 2016; Kelter and Green, 2017). Having realised how culture, which is a binding force of identity, was influenced worldwide, Bhutan was worried about its thinning out. Therefore, isolation was a conscious choice Bhutan made for a long time. It was also because of constant threats by the Tibetan and British-India invasions that Bhutan took to isolate and remained in confinement, defending itself within a limited territory (Jha, 2013).

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The threat loomed again when China invaded Tibet. Bhutan joined the UN on September 21, 1972 (Permanent Mission of Bhutan to the United Nations, n.d.). However, as the world progressed, it began to open its wings not to fly but to start warming them up. Soon it realised that it has nothing to give to the world but to learn a lot from other countries, with immense opportunity to look at their progression (Knaster, 2008). It was at a Silver Jubilee address in 1999, the King of Bhutan permitted the introduction of the Internet and TV for the people of Bhutan (British Broadcasting Corporation [BBC], 2016) and (Baier, 2018). He warned the Bhutanese to be responsible citizens in their use of media content, both desirable and undesirable information. Particular materials could make them addicted and bring vagaries in beliefs, values, and culture. The King also told the people, if they used the media correctly, it would be a great source of information and knowledge (Dorji & Pek, 2005). By opening up, he was moving his country to the challenges of consumerism. However, he believed in the concept of GNH. His belief in GNH was grounded deeper when Bhutan withheld accreditation to WTO (Lamsang, 2017). The conventional economic model is based on GDP, which grows with society’s unhealthy living habits and environmental destruction. It is done by extracting resources such as timber, non-forest products, fossil fuel, mining, or the destruction of habitats. Both of them (waste and destruction) seem to be essential for human wellbeing and happiness. (Prádanos, 2015). Thus, as a new development paradigm, GNH is designed to consider the elimination of negativity in societal values, living, and environmental issues. Because of high consumption and waste, the present generation is borrowing from the future. Therefore, not to indebt the future (who are not there to defend themselves), a need for a new development paradigm seems to be pertinent, as felt by the globe (Culpeper, 2010).

Nine Domains of GNH As we discussed above, the origin and the need for GNH help us delve deeper into the domains, which are supposed to bring holistic human development. GNH domains will balance both material and spiritual wellbeing for the body and mind (Thinley, 2012). After having lived over three decades with the principal of GNH, Bhutan was challenged to prove that it can be measured. Bhutanese lived the concept but did not measure it. Today, the world only gives attention to what can be measured. Thus, Bhutan intuitively began the uphill task to measure the concept in use for about 40 years (Balasubramanian & Cashin, 2019). Under the grant of UNDP (2007) in 2000, against the apprehension of international and local experts, Bhutan embarked on measuring its concept of GNH. In the process, Bhutan held seven international conferences. Three were outside Bhutan; the second conference in Halifax, the third conference in Bangkok, and the fifth conference in Foz do Iguaçu in Brazil. Malaysia hosted the 8th GNH international conference in November 2018. It means Bhutan has not concluded or said GNH is

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a perfect new development paradigm, or it will work for all nations. It is a work in progress still with huge potential to improve and adapt accordingly to the needs of different countries. (International Society for Ecological Economics [ISEE], 2018; Dorji, 2015b; Zhichenkhar, 2017). Under this sub-chapter, we will discuss one by one how each of the domains arose and their relevance in GNH. Please bear in mind that GNH is Bhutanese, and it looks from the perspective of Bhutan only. A few of the indicators may not be relevant for advanced nations today. However, they could have been helpful at one time in the distant past (Centre for Bhutan Studies and GNH Research, [CBS and GNHR], 2016).

Environmental Preservation and Promotion Environment preservation and promotion is the second pillar of GNH. By itself is a domain of GNH under the name Ecological Diversity and Resilience. The first pillar is ‘sustainable and equitable socio-economic development.’ According to the Centre for Bhutan Studies and GNH Research (CBS and GNH Research, 2015), “Ecological diversity and resilience track people’s perceptions and evaluations of environmental conditions in their neighbourhood, and their eco-friendly behaviours. It also covers hazards like fires or earthquakes.” Ecology has always been and is close to Bhutanese life. It is considered central to the environmental factor in human evolution. We cannot overrule the fact that the environment has been the very concern of social wellbeing. It began as an intuitive recognition. Now scientifically, it also concluded that human beings would be happier in a more conducive environment (Sarukhán & Whyte, 2003; Roberts et al., 2015). Further, Bhutan has been an agrarian country for centuries. Still today, more than 80% of people live close to nature. Bhutanese always respected nature. They bow down and pray at the spring origination and rivers, offering them milk, flowers, and incense. Also, they offer prayers to trees and mountains, as well as conduct the ceremony while digging the earth for house building (Ap Tempa, Personal Communication, April 8, 2013). They also do so before the planting and cropping seasons (Giri, 2004; Tshewang et al., 2018). Environmental scientists have proven that ecology is vital for the earth and its living being (Ecoglobe, n.d.; Brown, n.d.; The Ecological Society of America [ESA], n.d.). Ecology is the bloodstream of all sentient beings on this planet. The Bhutanese King realised that for a small country like Bhutan, ecology needed to be cared for so that human beings could live in abundance. Human beings are continually destroying nature and eliminating the natural environment. Mindless excavation is the most significant liability that we are creating for our survival and more so for the generations yet to come (National Environment Commission [NEC], 1998). Collectively, we need to work towards understanding ourselves (Thinley, 2011a, 2011b). As we do not understand ourselves, we tend to destroy things that we feel are not important to us. It goes the same with nature. We think the environment is

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out there to serve us, and we proudly say that we do not need what the earth gives for our survival; we can grow and create ourselves. How wrong we are! By not assigning importance to scarce resources, we are killing our mother earth and thus our survival and the generations after us (Internet Encyclopaedia of Philosophy [IEP], n.d.). Due to the realisation of the importance of ecology, forest, and river systems, it is essential to take care of them. Thus, the first forest act was drawn by Bhutan in 1969. She had realised under excellent leadership that the forest was the prime source of biodiversity and water generation. It is mandated under Article 5, Sect. 3 of the Constitution of the Kingdom of Bhutan (RGOB, 2008, p.12) that she shall remain at least 60% of her land area as forest cover. The mandate reads, “The Government shall ensure that, in order to conserve the country’s natural resources and to prevent degradation of the ecosystem, a minimum of sixty per cent of Bhutan’s total land shall be maintained under forest cover for all time.” The domain was based not only on the local belief for its importance in the sustenance of all life forms on earth, but this is also true universally. The wrong behaviour of human beings can only undermine the ecology’s sustenance. Therefore, it was essential to include indicators to measure how we are faring with it. There are four indicators under the domain of Ecology. They are pro-environmental beliefs, behaviours, and environmental issues faced by people in human-wildlife conflicts. Further, fuel uses are formulated as ecological issues and followed by the third and fourth indicators as responsibility towards the environment, wildlife, and urban affairs (CBS and GNH Research], 2016). 66% of Bhutanese still live in rural areas and are directly connected to the forest resources for a large part of sustenance, such as water harvesting, timber, non-wood products, and grazing of animals (National Statistical Bureau of Bhutan, [NSB], 2017). Bhutan had to be cautious of her neighbours, India and Bangladesh in the South, who depend on fresh water from the mountains. The country, further, acts as the corridor for endangered species of animals from the South, and more so to think of the environment as a significant source of her own identity, (National Environment Commission [NEC], 1998). Bhutanese believe that by making others happy, they would be more satisfied. Thus, under The Constitution of the Kingdom of Bhutan (RGOB, 2008, p. 11), Article 5 states that every Bhutanese citizen shall “.… contribute to the protection of the natural environment, conservation of the rich biodiversity of Bhutan and prevention of all forms of ecological degradation including noise, visual and physical pollution….” Therefore, the happiness survey tried to find out how connected Bhutanese people are with the environment and to what extent. According to the RGOB, Ministry of Agriculture and Forest Services (2017), Bhutan is over 80% green with over 70% of forest cover. Half of her land area is covered with protected areas and corridors. The domain investigates pollution in the river, land, and air that concerns communities in their own spaces and the communities’ responsibilities towards it. The government supports the community with solid waste management, soil erosion protection,

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and protection against glacier lake outburst-floods GLOF). In rural life and habitation within protected areas, crop destruction by wildlife is high. 40% of the households are affected. The government tries to provide compensation and some special considerations for them (Department of Agriculture, 2016). Bhutan and all Indigenous people know nature is essential for existence, and science today supports it. Nevertheless, governance in the political realm thinks differently to boost the economy for votes. The fact is that two-thirds of the human body constitutes water, and the rest is grown from the food they have consumed since they were born on the planet (Water Science School, 2019). The crops that human beings eat as food have the elements of water, soil, air, and sun in the form of minerals and nutrients, which enriches our cells. According to quantum physics from various foods, animals, insects, and plants, the list of genes in human bodies proves that nature is in human beings and vice versa. Therefore, human beings coexist with it, and they cannot exist without the environment (Brown & Garver, 2009). We know that ocean life is steadily being lost. Every day over 150 species get extinct—the pace of our extinction is moving very fast, and our adaptation may become unmanageable after a while. Thus, the importance of ecology cannot be ruled out (Jowit, 2010). As human beings live interdependently and not independently of nature, they must take care of it and its environment. Therefore, it was unanimously considered environment as a very vital domain for holistic human development by experts, authors, and participants in GNH formulation (Martin et al., 2016; Nunez, 2019). Three of the four domains are subjective that relate to perceptions concerning environmental challenges, urban issues, and responsibilities, and the fourth one is objectively associated with wildlife damage. The domain finds out ecological awareness in people with a series of questions that are concerned with all kinds of pollution, air, water, noise, and others. Also, it looks at how people feel with personal responsibility towards the environment to encourage and reinforce attitudes to be environment-friendly (Zencey, 2017). It helps the country to identify any deterioration in the environment and identify people’s problems related to its degradation. Further, as over 66% of the Bhutanese population live in rural settings, wildlife becomes a difficult proposition for living. It helps the government reorient its policies on addressing the affected people (NSB, 2017). A large part of the crops is damaged by wild animals each year. In the same way, there are a lot of urban issues due to rapid urbanisation, a new growing problem for Bhutan. It has both positive and negative effects, and thus it directly affects the wellbeing of the people (World Wildlife Fund [WWF], n.d.). This indicator, urban issues, of the environment domain sees the adequacy of infrastructure and services such as health care, schools, energy, terrific, pedestrian, green spaces, and pollution. All these indicators of the environment, as discussed above, help the government to see what the significant needs are, worries, and threats for environmental preservation. Thus, it allows the government to enable sustainable urbanisation. (Encyclopaedia, 2018).

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Good Governance Without governance, nothing steers in life, including the household or an individual system in life. Good Governance is an essential transversal theme. Its importance is not quantifiable simply because all other domains depend on it to successfully deliver the processes (Bhutanstudies.org, n.d.). Because of its significance, the fourth pillar in GNH is considered an independent domain by itself, like environment preservation, which we discussed in the preceding section. According to CBS and GNH Research (2015), “Good Governance evaluates how people perceive governmental functions and evaluate public service delivery. It explores people’s level of participation in elections and government decisions and their assessment of various rights and freedoms.” It is about creating a system in which the process works through an established plan. Good governance is not new to the world; it is as old as humanity. It was in 1629 the unifier of Bhutan gave a legal code that was written down a hundred years later, in 1729. It stated, “If the Government cannot create (wellbeing) happiness (Dekid) for its people, there is no purpose for the Government to exist” (GNH Centre, n.d.). Every King who was crowned served the people and ruled less, and the legacy continued. During the rule of the Fourth King from 1972 to 2006, the words YongGi, Gaki, and Deki (happiness and wellbeing for all) were often used in planning and royal speeches. After the coronation of the Fourth King of Bhutan, the concept of Gross National Happiness was used very regularly for planning purposes. Based on these facts, the Fourth King devolved power, first to the district (Dzongkhag) in 1981 (RGOB, 2002a) and then to the smallest unit of administration called Gewog in 1991, also with rules framed by the RGOB, (2002b). In 1999, he also dismissed his cabinet. He made the people’s representatives elect their ministers (more devolvement of power towards democracy) (Mathou, 1999). Although it was an absolute monarchy, the King did not rule by himself. Still, he had a loose form of democratic parliament to discuss country issues, five-year plans, laws, rules, regulations, and all that matter for developing a country. The parliament until then had peoples’ representatives from each Gewog (smallest unit of administration) or block, a few from the monk body, councillors representing several Gewogs, King’s ministers, and a few from legal and armed forces (Mathou, 2000). Today it functions with 72 parliamentarians, 47 from National Assembly (lower house), and 25 National Council (upper house) under the democratic system after April 2008. Citizens can articulate their concerns, exercise their rights, and meet their duties and responsibilities under a good governance system that has taken into consideration processes and institutions. It also then helps to apply management systems on a political, economic, and administrative basis (Good Governance is defined by United Nations Economic and Social Commission for Asia and the Pacific [UNESCAP], n.d.). There was a lack of institutions and processes. Therefore, before handing over the governance to the people, the Fourth King instituted constitutional bodies such as Anti-corruption Commission, Election Commission, Royal Education Council, Attorney General Office, Royal Audit Authority, and other authorities. As good

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governance is not just enough by instituting such bodies, he separated law, executive, and parliament from each other. It was to promote equity, humanity, and kindness through a participatory, transparent, and accountable governance system (Asian Development Bank, 2004). (UNESCAP, n.d.) as, “It is … among other things participatory, transparent, and accountable. It is also effective and equitable. And it promotes the rule of law.” The King and his government took the initiative to see the typical needs of the people from employment, equality, education, health, anti-corruption, environment, and culture. These outcome-based questions enable respondents to rank the services on a five-point scale from ‘very good’ to ‘very poor.’ Good Governance is a thematic domain for all nine areas for holistic human development. More so, there cannot be equitable and effective development if good governance is weak. Citizens have the opportunity to dissect management for their performance, and services, including exercising one’s rights and freedom of choice. Therefore, measures like performance, fundamental rights, trust in government institutions, and people’s participation in politics are required for effective and efficient governance. These indicators are not fixed but can be adjusted in future surveys according to the change in time. The writer has been involved in creating a good governance system in the country.2 The good governance indicator includes both services from the government to the people and vice versa in terms of political activities such as rights to vote, freedom to speak, and joining or forming a political party. It also helps to perceive how the government is doing through political freedom. Political freedom attempts to assess citizens’ perception of how human rights are functioning as enshrined in the Constitution of the Kingdom of Bhutan (RGOB, 2008). The freedom questionnaire is based on speech, opinion, right to vote, right to form an association, equal access and join public services, equal pay for work of equal value, and freedom from discrimination based on race and sex. Accordingly, a threshold for its acceptable level is set in the GNH (CBS and GNH Research, 2016). Service delivery plays an essential part in the lives of the citizens, be it in access to health care, education, waste disposal management, availability of electricity, and quality of water and air. The idea here is to see how citizens evaluate access to these essential services provided by the government (National Centre for Biotechnology Information [NCBI], 2006). Every indicator has a sufficiency threshold. In the same way, government performance is assessed for its efficiency in various areas like employment, equality, education, health, anti-corruption, environment, and culture. A threshold can change over time with changing levels in the performance or development of the country. The assessment of government performance can be tricky because of the people’s perception of their expectations of the governing political party (Hirata et al., 2017). It is evident that even in the best structural setup, without a sound governance system, the development of a country will be prolonged (Johnston, 2002). Good governance must include accountability, transparency, responsibility, the rule of law, 2

The writer was a political appointee in the Bhutanese Prime Minister’s Office, as the Head of Good Governance for five years between 2008 and 2013.

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and processes. Poor governance can lead to mismanagement of the country’s valuable resources. Also, much suffering will befall on sentient beings and challenge environmental wellness. Thus, not only for other development models require good governance, but it also becomes essential for Bhutan’s new development paradigm, the GNH. Good governance allows every Bhutanese to reflect on self-governance to be a part of good governance (Metz et al., 2015).

Cultural Preservation and Promotion This pillar has four domains: Time use, Psychological Wellbeing, Community Vitality, and Cultural Diversity and Resilience. It has been discussed below one by one. The pillar considers the most critical areas of human acceptance and autonomy. Our beliefs, truths, faith, and understanding of life arise from this pillar (RGOB, 2013). Therefore, the four domains consider this pillar holistically. To a large extent, human happiness is grounded in this, which is being slowly hijacked by the Cultural Revolution primarily through technology. In the early part of the revolution, it spikes but takes the toll of diminishing returns later. The advanced countries fall back to oriental Asian ideas as the right kind of life. Unfortunately, the East looks on to the West as the practice for a better life experience (Ueda, 2003) and (Evans, 2010).

Time Use Although time is not absolute and exists with space, it is hard to relate to the existence of every belief, thought, faith, and understanding. However, this is considered very important in human life for achievements, be it on farms, in cities, or in an individual’s life (Galay, n.d.; Galay, 2007). The time use in work, for example, of a farmer is spent on various things like, Agriculture-related activities; guarding crops against wild animals; livestock-related activities; forestry-related activities and related travels; horticulture-related activities; the processing of foods and drinks; construction or repair of private infrastructures; construction or repair of public infrastructure; weaving and related works; carpentry and masonry; others crafts; business, trade and related travels; services and related travels; ferrying, carrying, transporting and related travels; cooking; serving or entertaining; dishwashing; cleaning or upkeep of dwellings; building fire; fetching water; laundry; shopping; arranging, mending household objects; consultations with, engaged during the visits of official or office visits to professionals; mining and quarrying related activities; care of children, old, sick and disabled; labour contribution to community works; and voluntary works and informal help,” (Ura et al., 2012a).

According to numerous works, as indicated by Ura et al. (2012b), a farmer or others must discipline themselves. Should he leave one of the works unattended, it adds to the following day, meaning he/she will have to compromise with other tasks or work longer hours. Thus, a farmer must be prudent and diligent in his/her work.

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The use of proper time brings discipline to a person. Over time, the habit develops into a character, and he/she will be known thus. Good time use helps human beings to be mindful, fulfilled, and disciplined (Government of India, 1970.). According to the research findings in ‘A Short Guide to GNH Index’ (Ura et al., 2012a), time use is understood in three areas, work (paid), home chores, and leisure for wellbeing, which is unpaid work. It is also believed that a flexible working environment is good for one’s and family’s wellbeing and happiness. The information on time use is instrumental for Bhutan. It helps authorities understand how people use their time for productive work: GDP-oriented and economically non-productive work such as care, love, volunteering, etc. However, the non-productive are essential for considering an integrated approach to life. Bhutanese considered time both as an ally and in abundance. This is because of the belief that life needs to be led in a contended way by arising Gaki and Deki (happiness and wellbeing) as the core purpose of one’s life (Kelly, 2012). Until the 1970s, the awareness of time use was limited, but now with modernisation, it is getting more attention. Bhutan is also putting efforts to include these works in national accounts so that their importance for wellbeing is known (Colman, 2020). In the GNH survey, information on how people use their time is collected in a simple time diary administered by CBS and GNH Research during GNH surveys. The respondents recall their activities during the previous day and the time spent on each of them. Then the activities are grouped into categories within the scope of work, personal care, leisure, sleep, and others (Galay, n.d.). A range of data can be generated by time use patterns, both economic and uneconomic, providing information gaps on the market and household economies. It helps the researchers understand the ways of life and living. The Centre of Bhutan Studies broke down the time use of Bhutanese people in 20 districts in income slaps, age groups, gender, and 60 activities (Ura et al., 2012b). Although Time Use was begun with three indicators, it later was confined to two as work and sleep. Given the culture and diverse working culture of Bhutanese families, the definition of work in Bhutan is not consistent with others. Being a primarily agrarian country, unusually long work duration is recorded in Bhutan (Levine et al., 2017). The GNH study also includes some activities such as work, not usually defined as work elsewhere, such as childcare, help for others, voluntary work for the community, and other households. The GNH has classified the following as work, “Crop farming and kitchen gardening (Agric), business, trade and services, care of children and sick members of the household, construction and repairs, craft-related activities, forestry and horticultural activities, household maintenance, livestock-related activities, processing of food and drinks, and quarrying work” (Centre for Bhutan Studies and GNH Research, 2015). Legally, as set by the Ministry of Labour and Human Resources, eight hours of work is the limit. Working more than 8 h is considered time deprived. Data reveals in the context of Bhutan, women are more time deprived, whether in the villages or cities. If one worked more than eight hours or less than eight hours, the indicator of the Time Use domain would become negative (Ura et al., 2012b).

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On the other hand, sleeping is equally, if not more important than work. We often say health is happiness. Good sleep rejuvenates a person’s health and defines his/ her wellbeing. If a person does not have enough sleep, functioning becomes poor. Depending on age, the sleep time can be between 6 to 8 h. For whomsoever it is, sleeping less than six hours can put the person into low productivity and sickness (John Hopkins, n.d.). Research indicates that people who meditate like nuns and monks tend to sleep less as they consider that it is healthier to put time for meditation. According to a CBS survey, monks and nuns residing in their respective monasteries have been found to spend significantly fewer hours sleeping (Galay, 2007). The realisation at the end of most lives is that they have not spent time well. Many researchers have asked this question, what would people do differently if they could rewind their lives? The answers have been similar. Every dying person regretted how he or she lived their life (Sohn, 2018). According to a transformational coach, Grace Bluerock (2015), end-of-life regrets were mainly lousy relationships with the spouse, less time for children and others, and more time spent working, lesser enjoyment in life, chasing others’ dreams, and doing less for others. According to Vital (2013), the average American life expectancy was 78 years. She revealed how regretfully people spend their lives. She deducted people sleep for 28.3 years, educate and groom themselves for six years, earn and chase material things for 10.5 years, do house chores for six years, eat and drink for four years, shop for 2.5 years, travel for 1.3 years, and groom children for 1.5 years (another paradox). What is left behind is just about nine years of the lifetime. What next? People would have retired by then; they would have grown weak and old, and now they would like to live better, longer, and happier. They will now spend their 10.5 years of hard-earned money running behind a doctor and medication. The Asian perspective may be similar. According to Dalai Lama (Dena, 2011), what surprised him most was the man. The Dalai Lama expressed his astonishment at the human tendency to sacrifice health in pursuit of wealth, only to later sacrifice that wealth to regain health. Consequently, individuals become consumed by anxiety about the future, preventing them from fully experiencing and enjoying the present moment. They live their lives as if they are immortal, but ultimately pass away without truly embracing life (Bhutanstudies.org, n.d.).

Psychological Wellbeing Psychological wellbeing is one of the most critical domains for human beings’ wellbeing. It will benefit us when our positive emotions rule over negative emotions. Every human has both sides of it, and one of the two is nurtured and decides his/her state of mind and being (Mead, 2019). Right from childhood, something that is told and practised in Bhutanese homes is to learn to appreciate and take care of what one has. In life, everything is a gift (Chetri, 2020); this understanding makes Bhutanese people learn to accept and live happier. According to the Centre for Bhutan Studies and GNH Research (2015), “Psychological wellbeing refers to how people evaluate

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their own lives and takes into consideration cognitive evaluation and looks into relationships, moods, mental wellbeing…—leaving the measurable ones to the existing tools of economic models….” Belief in non-self (meaning in a non-dualistic mind) is very much in Buddhism and Hinduism (Wikipedia, n.d. b). Buddhists constitute about 80% of and Hindus about 15% in Bhutan. It makes most Bhutanese live in contentment and believe that we are not permanent on this planet. Bhutanese understand and realise that their connections are with others and nature. Being primarily a Buddhist nation, Buddhism teaches every home that negativity is a part of human existence. Still, there is a more powerful positivity, which must overtake the other through the principles of acceptance and letting it go. It makes Bhutanese more resilient to negativity (International Council for the Day of Vesak, 2011). Psychological wellbeing is invariably the most desired state of being. This fact does not need research or any kind of expertise to confirm. However, its importance has been established with research beginning with Denier to Sarkozy’s mission (Ackerman, 2022). Bhutanese believe that negative emotions are essential for a human to prepare oneself for a better life. So, every negativity in psychology is not bad if it reflects to consider a positive change. The very fact that a Bhutanese living with compassion and benevolence makes him resilient to psychological wellbeing. Many events and functions take place in every house of a community that preoccupies minds with good deeds and thoughts. The Centre for Bhutan Studies report, a short guide to GNH Index (Ura et al., 2012a), recounts subjective wellbeing into two major components. It evaluates life on several matters for covering complete areas, including the extent of actual feeling. Both these are computed separately in GNH under psychological wellbeing. Although subjective in most cases, its measures provide valuable information beyond poverty. The government offers information on the quality of life to assess what interventions can be taken to awaken society to their short-coming. A similar group of people who are living in a different environment could differ in their wellbeing due to specific conditions. The most quoted scientific fact is that happiness is a combination of three parts of human genes. It is believed that 10% of genes are triggered for happiness by the environment; 40% of them are determined by actions, optimisation, and situation, and finally, the other half in the hereditary genes (Lyubomirsky, 2008). Although psychological wellbeing is a personal matter, therefore, very subjective, Bhutanese families, community, and society are aware that support for one another becomes of paramount importance. By being together, it helps every individual to understand life at a deeper level and use it to nourish the genes that are in a dormant state (National Library of Medicine, 2002). Therefore, the government promotes at least three generations to live together, which helps to build a happier environment for everyone in a family. Thus, we realise that life satisfaction enquires about individual contentment levels concerning health, occupation, family, the standard of living, and work-life balance. A Buddhist perspective on emotions is interesting. The negative emotions have been classified into three areas ignorance, attachment, and aversion, each of them with 28,000 emotions, a total of 84,000 of them. They also add two more and speak of five significant areas of emotions, with pride and jealousy

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(Ricard, 2011). However, these many emotions can be contained under three poisons of the mind as they are known. The combination of ignorance and attachment raises pride, and a combination of attachment and aggression increases jealousy. Bhutanese term them as disturbing emotions during which people cannot experience clarity and tend to make mistakes in life. If anyone is in such a situation, they are quickly supported by family or the community. Oracles are used promptly in the nearest temple to see if he/she is not enchanted by evil. The incumbent is calmed by the helping hands of the family that open the door to the positive side of them. People give their time and energy to help one another (Adler et al., 2017). According to the Centre for Bhutan Studies and GNH Research (2015), ten selfreported emotions were selected. For positive emotions, compassion, generosity, forgiveness, contentment, and calm were set. Negative emotions, selfishness, jealousy, anger, fear, and worry were established. If any of the personal conditions are weak, it will bring life satisfaction down. Diener (2006) said that if there is dissatisfaction in any of the multiple areas of life satisfaction, it can pull down the satisfaction level. Karma (cause and effect) is a living reality in the Bhutanese context. It helps people to overcome difficulties during uncertainties. It also makes people move towards reasonable efforts and actions. Moreover, anything that does not work with it is considered Karmic and accepted as it is. Spirituality is measured with engagement in prayers, meditation, karmic feelings, and spiritual feelings (Ura et al., 2012a). Bhutanese think spirituality (etymology: mediaeval Italian Esperituel meaning breath, air (Online Etymology Dictionary, n.d.) is to be compassionate and serves others. It does not have any religious connotations. Meditation in prayers or silence has become a part of spirituality and has best fallen under this indicator (Cutler, 1998). In Buddhism, there is an idea of non-self, which translates to human beings are not by themselves; they are primarily a part of the five earth elements in the universe. There are five Skandhas (Encyclopaedia Britannica, n.d.) woven to make people understand their emotions deeply. They are forms, sensation (feeling), perception, mental formation, and consciousness, which are empty of a soul or permanent essence of self (Hanh, 1987). They are not empty and conditioned phenomena. Everything rests with intentions. If intentions are good and meaningful, karma is naturally good (Bernert, 2018). It is said not to think of fruits from human deeds but to do good deeds, and the outcome will always be correct. The subconscious mind is the authentic self. It must be opened to enter the domains of good human qualities. However, the conscious (mental) mind serves as the medium for karmic action that must not lead it. However, it must be led by the subconscious mind. Furthermore, this can only be possible with meditations (Coseru, 2012).

Cultural Diversity and Resilience Bhutan remained in isolation for a long time, learning from the mistakes of other nations. One of the first learnings was how countries had lost their culture and tradition

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because of external influence on education and development (Crins, 2008). Bhutan began preserving and promoting its culture more intensely, knowing that her identity as a nation was in her culture. One of the first policies was to encourage cross-marriage across religions and cultures, and cross-transferring of students in school education,3 among various regions (Dixit, 2018). Due to its geographical and historical realities, Bhutan opened the border to the South, of India. She began the development process only in 1961 with the financial help of India (Bhonsale, 2020). It was only in 1974, Bhutan opened its borders to the world outside for high-end tourism (Goldsmith, 2012). Bhutan’s unique culture is due to its sovereignty. It gives the Bhutanese a unique identity too. According to the Centre of Bhutan Studies and GNH Research (2015), the culture provides a cushion for any negative impact of modernisation to penetrate Bhutan. Religion and culture have a deep connection to Bhutanese life. It enriches their spiritual practice leading them to happiness. Culture is constituted by several factors and not just traditional practices. It is a combination of many such as language, arts, crafts, music, dress, and other traditional methods. Besides, Bhutan’s culture is also abundantly reflected in festivals, ceremonies, and folklore (Schuelka, 2013). The Centre of Bhutan Studies & GNH Research (2015) has indicated that the culture is manifested in addition to events, drama, dress, etiquette, and, more importantly, in the spiritual values people share. Research has four indicators to assess the strength of various aspects of culture, which are language, artisan skills, cultural participation, and Driglam Namzha (harmonious behaviour). The Constitution of the Kingdom of Bhutan (RGOB, 2008) mandates and makes every citizen responsible for practising and living in culture and tradition. Article 4, Sect. 3 on culture, states, “The State shall conserve and encourage research on local arts, custom, knowledge, and culture.” Fluency in language, especially in one’s own native language, is considered a significant factor to indicate its sufficiency. Bhutan is a clear case where most people are very fluent in their mother tongues. It merely is the blessing of the country’s efforts towards the preservation and promotion of culture. Bhutan is known for its 13 arts and crafts, and collectively it is called ZorigChusum (Mehra, n.d.; Chetri & Dhar, 2004). If a Bhutanese knows one of them, his / her chance to reach the sufficiency level in culture stands high. These arts and crafts were produced for trade and gifts to another kingdom and are historical in their existence (Leigh, Leigh and Associates, 2012). However, the skills are becoming less, as such multitasking qualities are being replaced with specific specialisation needs as a sign of so-called development. Gross National Happiness (GNH) acknowledges that as societies progress and grow, new skills will emerge, and everything becomes subject to change in accordance with time and the environment (Planning Commission, 1999). Many activities take place in a community. Every Bhutanese partakes in sociocultural activities, be it at the household or district level. It could be as well as annual rituals at a community level. There, every person and household share the 3

The writer was one of them who was shifted from southern school to northern school in 1972.

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burden of ritual and enjoyment, thus building strong community relationships, trust, belongingness, and caring for one another. A community functions as one family; however, etiquette is not forgotten (Aries & Hutt, 1994). It is one of the essential parts of community behaviour that enable a hierarchical order of respect and harmony in the Bhutanese community. With the advent of modernisation, it has become necessary to also teach in schools (Schuelka & Maxell, 2016). This very behavioural pattern to enable living harmoniously, known as DriglamNamzha, would have been developed as a reality of being and working together in fortresses. The CBS and GNH Research (2015) says, “Certain elements of DriglamNamzha are commonly practised amongst Bhutanese when they interact with each other in a formal space”. Although the perception of DriglamNamzha (behavioural values) practice is modernising, it remains the only indicator to qualify Bhutanese as humble, kind, warm, respectful, and courteous people. It makes Bhutan a lovable destination for tourism. With modernisation, the younger generations may not see it as an essential need for their being. However, the education system does demand it, as the practice has been alive in this form for a long time (Phuntsho, 2015).

Community Vitality As a mechanism for community vitality, from time immemorial, Bhutanese stayed in cluster housing in a locality. They shared common resources, helped each other, and donated their time and money to the common cause. They built trust and a strong relationship among themselves and within families. Unlike in other developed counties where individual worth is much sought for, in Bhutan, it is cooperation and effort (Karst, 2017). It is being considered under GNH as social capital. If we looked back in history, this is how the community functioned, lived-in peace and harmony with much happiness and love (Conway et al., 2017). Therefore, this can be considered as an essential part of the community’s support system, which continues to this day. According to the Centre for Bhutan Studies and GNH Research (2015), “The concept outlined here also reflects GNH values and Bhutanese moral beliefs.” The values of donation and time can act as tools to implement positive change in communities. Further, in this study (2015), there are four indicators under the domain “social support, which depicts civic contributions, community relationship, which refers to social bonding and a sense of community, family relationships, and perceived safety.” Social support examines the donation of individual time (volunteering) and money for the community. It is an ancient traditional practice in Bhutanese societies. People came together in building common facilities and contributed cash and voluntary work. This one was also a uniting fact into collaboration (Conway et al., 2017). It brought a sense of belonging, and the community relationship flourished. The collaboration brought relationship and trust to society. Still, today, most houses in the villages are not locked (Hayward & Colman, 2012). As communities flourished in clusters, it was essential to have robust family ties and relationships. It is still strong. Children who have gone out of their homes

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always send remittances back home to help parents and families live better lives. Because family is an integral part of the living systems, there are, in most cases, at least three generations who live together. This one, however, is becoming a more rural phenomenon with so-called modernisation (Canadian Council on Social Development, 2010; Smale & Hilbrecht, 2014). In the same way, crime was a rare phenomenon in the older days; however, it becomes crucial in today’s times. Therefore, this domain also investigates victims of crime. This indicator draws back the community’s vitality. However, much of the victimisation is a modern approach, which otherwise was acceptable crimes in society.

Sustainable and Equitable Socio-Economic Development This is the first pillar of GNH. It constitutes the most critical basic needs and elements of living a happier life, such as health, education, and living standards. They are also the three domains of this pillar. Each of them is discussed below considering GNH’s need for a comprehensive approach to human development.

Health Health is an integral part of human wellbeing. Bhutanese medical practitioners have always considered wellbeing through indigenous methods. Indigenous doctors recognise the concept of sickness in Bhutan as an illness due to wrong food habits and behaviour in living style. Bhutanese medicinal life is ruled mainly by Indigenous medicines. When a patient visits an indigenous medical institute, the doctor first enquires about the patient’s food and living habits. He proceeds to prescribe doses of herbal medicine made from native plants and also advises the patient to consider altering their dietary and lifestyle habits. The CBS and GNH Research (2015) beautifully writes, In the indigenous healing science practised as a branch of the official health system in Bhutan, health has always been associated with both physical health and mental health. Health is an outcome of the relational balance between mind and body, between persons and the environment. In general, an individual is considered to be well when they are free from both physical pain and mental distress.

Without question, a healthy self is robust in both physical and mental self that makes him/her a happy being. Buddhists believe that health is happiness. Therefore, health has a significant amount of importance in GNH. Other factors of healthy requirements such as clean air, water, sound family and community relationships, and inner needs of the mind have been addressed in different domains. However, it is also essential to recognise that Bhutan is still pristine in its environment and supported by an indigenous medical system. It begins to have the appearance of modern living diseases due to the so-called modernisation (Ura, 2015).

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According to GNH, this domain has four indicators. Three of them are objective, which are healthy days, disability, and mental health. The fourth one is self-reported health status which could be subjective. The latter supports the former two, healthy days and disability. They all have a threshold to be considered sufficient either in qualitative (excellent) or quantitative (number of days) indications (Balaji, 2020). Any illness over six months is considered a long-term disability and could be deprived. GNH identifies such people to receive local government attention and maybe put under existing plans such as the Kidu (welfare) Plan of His Majesty the King. Even with the best of psychical health, if a person is depressed and anxious all the time, he/she is at risk of adverse health. Therefore, GNH looks at a person’s health very holistically (Kim, 2017).

Education Education in Bhutan mainly rested for a long time in the monastic system. There was a traditional practice that the firstborn son would go to monastic learning, the second born will serve the King and country, and the third would go for the trade. It was only during the reign of the third king of Bhutan, modern education was introduced to the country as early as the 1950s (Denman & Namgyel, 2008). It was during this time, the King initiated and sent young Bhutanese people for education outside of Bhutan to India, and the first modern schools began to be instituted in Bhutan. The monastic school system is still functional and doing good. Nevertheless, modern and advanced education is given high significance today for all genders (McInerney, et al., 2017). GNH considers a holistic education and reading and writing alone is not enough without values and skills that can create good human beings. The CBS and GNH Research (2015) writes, “In addition to studying reading, writing, maths, science, and technology, students are also encouraged to engage in creative learning and expression.” Schooling Education is free in Bhutan. Further, according to the same findings (2015), “A person is said to be literate if he or she is able to read and write in any one language, English or Dzongkha or Nepali.” A highly schooled person could not be educated if he/she did not carry human values. It is what the government of Bhutan tries to bring to the students right from school days (National Council for Education Research and Training, 2014). Bhutan considers both formal and as well as non-formal education for those who have been left behind from schooling. The emphasis on education began around the 1970s intensively due to GNH (Gyamtso, et al., 2017). According to GNH, four indicators are considered that are responsible for deducing whether a person is educated or not. These indicators encompass several years of formal schooling, literacy acquired through both formal and non-formal education, as well as values and skills. Knowledge refers to the core of culture and tradition that refers to local legends, festivities, traditional songs, dangerous diseases’ transmission, and education on governance (Schuelka & Maxwell, 2016). The values that are considered are from the Panchshil (five moral practices) of Buddhism. They are pure in thoughts and deed and considers behaviours like lying, stealing, sexual misconduct, intoxication (wrong

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self-nourishment), and wrong speech (creating conflict in a relationship) (Gordon, 2013).

Living Standards According to the 2015 GNH Survey Report (Ura et al., 2016), the living standard is very relative. A Bhutanese would consider himself rich if he could feed a guest the best food even if they did not have enough for themselves. It is about sharing and caring. Many Bhutanese living at an altitude above 3500 up to 4000 m above sea level keep ration enough to last them for years at home. They live in typically big houses with animals and nature around them.4 Today’s measure considers them as inferior. With the development and changing needs, the living standard seems to change, preferably for increasingly material things (Planning Commission of Bhutan, 1997). According to CBS and GNH Research (2015), “The domain of living standards refers to the material wellbeing of the Bhutanese people.” It considers the basic needs for comfortable living. The government tries to provide conditions for it. There may be many ways of assessing living standards. One, which is often regarded as more accurate, is the consumption patterns of goods and services. However, GNH has come up with its own three indicators, which are household income, assets, and housing. It is understood with higher income, asset creation and improving housing qualities are possible. However, GNH takes into consideration the traditional approach of assessing them with possessions and otherwise. According to the National Statistical Bureau (2017), the income of a household includes all income of members, including remittances. The sources of income are many, including land produce, animals and their products, and poultry. There is a poverty threshold, and if the total revenue falls above this, the household is rated at a sufficiency level. However, this threshold can change from time to time, as it is also relative to development. Therefore, GNH argues that the poverty line threshold is not adequate to reflect higher conditions for wellbeing. Thus, the Centre for Bhutan Studies GNHR (2016) chose the absolute sufficiency threshold to enable GNH values. It encourages people to achieve happiness through their accomplishments and are discouraged from taking a comparative approach in which they are satisfied with a little more than their peers. The concept of standard of living is new for Bhutan. The Bhutanese people did not assess their standard of living based on monetary possessions and material wealth. Instead, they measured it by their commitment to serving and giving to others, which became a pathway to happiness and wellbeing (Revkin, 2005). It does pose a problem to measure because it is not tangible. Nevertheless, GNH selected material things to consider for the asset from a generic list of goods and appliances that makes life easier, more relaxing, and entertaining. Bhutan is a mountainous and developing nation, and modern equipment may not be 4

Experiences of the writer, while travelling in the country as Bhutanese head of Swiss Organisation in Bhutan.

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considered until sometimes to come. Assets are also in the form of land and animal stock (Adler et al., 2009). Thus, for different spaces, the asset could mean differently. Again, a measure of land and animal stock can vary, being in different places and breeds, respectively. Also, their maintenance costs can differ on locations, types, sizes, and breeds as well. It thus makes it a complicated issue to measure the assets. As assets are also slower-moving things, it becomes difficult to capture their movements in time for GNH’s wellbeing (Osberg & Sharpe, 2011). The quality of housing places a vital role in Bhutanese life. To have a right and large house is a social need more than a personal one. However, everyone needs a private space for various uses in addition to shared spaces. Crowded areas at home can have both problems mental and physical due to a lack of proper spaces and facilities such as toilets, bathrooms, and other biological needs. Therefore, several rooms per married couple become essential in a joint family. Further, a standard altar room is necessary (Galay, 2012) and (Perry, 2009). The Centre for Bhutan Studies and GNH Research (2015) writes, Overcrowded accommodation, which is based on the number of rooms and the number of household members, can lead to family disintegration, weakening community ties, and is considered to give rise to a variety of social ills. Therefore, insufficient housing conditions can pose a threat to not only the wellbeing of individuals but also the community at large.

Thus, living standards in terms of decent income, applicable facilities, and suitable spaces for living are essential requirements for wellbeing and happiness.

Application and Outcome of GNH in Bhutan GNH index was validated in 2007 after in-depth research under the aegis of the Centre for Bhutan Studies and GNH Research. Its relevance made Bhutan continue its process and pilot it in 2008. It had then 72 indicators and 157 variables. It took about six hours to interview a person through the survey questionnaire (Ura et al., 2012a). The government was aware that it needed further work. However difficult it was, the results were very relevant to the context of the holistic measure of human development (Dhakal, 2011). There were several difficulties to get the survey rolled out. First, the 1% sampling was to include all the strata of a population, providing disintegrated data in sex, age, education, rural, urban, profession, civil status, religion, by districts, and others. Thus, the sampling had to be done through stratified, random, and using judgement in many cases. In many places, a surveyor had to walk for up to five days just to get one household surveyed. There were many other difficulties encountered in doing so. The samples are 1 per cent of the population. However, they are generally taken more than 1%, hoping that correct/valid data collection could fall back to at least the sample size. Data collection can be a challenging process due to the need for stratified random sampling and the time-consuming task of training surveyors on the ground. The

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collected data is then analyzed to assess the effectiveness of the training provided. Even before rolling out the sampling, the exercise of preparation takes many resources. The whole activity takes careful planning and implementation for a year until the data are collected. Today the survey questionnaire is computerised, and therefore, the analysis does not take much time (Ura et al., 2015). However, checking their correctness does take time. Thus far, the finding of the GNH results has been regularly presented at an international conference. The government has indicated that it will take a GNH survey every three to five years (Helliwell et al., 2012). For the GNH survey, the indicators were reduced to 33 and the variables to 124. The 2010 survey results convinced Bhutan to take a gigantic stride outside of its space and speak about it to the United Nations General Assembly in Sept 2011 by the first democratically elected Prime Minister, Thinley (2011a, 2011b). At the request of the Secretary-General, Mr. Ban Ki-Moon, the concept and survey results of GNH were presented during a notable forum under UNGA in NYC over a span of three days in April 2012. The inaugural day of the presentation occurred at Columbia University (Ban Ki-moon, 2012, Apr 2). The second survey with the same parameters took place in 2015. It allowed Bhutan to see how GNH influenced growth in the country. The paragraph that follows discusses it. However, the technicalities of how and why a domain is measured in a certain way are left out. Those individuals who wish to find its technicalities can do so from the weblink as follows: https://www.bhutanstudies.org.bt/. Nevertheless, it may be worth mentioning here the weightage of indicators. It has been decided through expert views, the writer’s opinion, statistical tools, and a participatory approach (Ura et al., 2016). It must also be mentioned that these measures could change with the levels of achievements over time. So, as a dynamic tool, GNH can be adapted to the needs and level of development in a country. It can be adjusted with the kind of development of a nation and as well over time. It is also wrong to say that GNH is not concerned or has done away with GDP. It only tries to minimise the destruction of society and nature through the impact of GDP growth. If we see living standards, which is one of the nine domains, it arises from GDP only. The GNH tries to function within the planetary boundaries (RGOB, 2013). It believes if the basic human needs are met, and a proper holistic development agenda is defined with four pillars of GNH with responsible use of resources (human, social, economic, and natural), the outcome could be an equitable and sustainable society (Indian Internal Centre [IIC], Oct 2012). Thus, societal happiness can be derived from a practice of holistic, balanced, collective, equitable, and sustainable principles in the use of resources in a country. The premise of GNH rests on these five principles of development (RGOB, 2013). It is also to be understood that the values of the lives of all sentient beings are precious for a flourishing planet. Thus, every human effort must be to support them (Dalai Lama, n.d.). These can only happen when human beings learn to live in interdependence. It means to be collaborative, and the economy only becomes a means to the society and not an end itself, which seems to be the case now. A system needs to be built where ecology encompasses the community and within the society, the functional economy of the scarce resources (Ura et al., 2016).

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Bhutan uses the GNH for measuring societal happiness, which is taken as the lens to view human progress within the planetary boundaries. The different indicators help to develop equitable and strategic planning to enable "Development with Values" (Royal Address Archive, 2009). It bridges values with equity, kindness, and humanity. It also helps measure development holistically and locates unhappy people giving reasons why they are so. GNH is also designed (as GNH Screening Tools) to use for screening government policies to enhance and make them cost-effective and friendly. It is also screening large programs and projects that have relevance to society and nature. The GNH screening tool is also used for business evaluation to see if they are GNH-friendly (Wangdi et al., 2018). Both the screening tools for government policies and businesses are straightforward. They can be adapted in any country context (Penjore, 2008). As there was no baseline, the GNH pilot survey of 2008 became the basis for our comparative study. However, we can take 2010 as the time series database because the GNH survey in 2015 was done with the same indicators, unlike 2008, which was surveyed with more than double of them. What has been observed between the two-time series are the following. Due to a change in one domain, there could be a change occurring in others. It was also found that subjective indicators can vary drastically due to space, time, situation, and environment (CBS and GNH Research, 2016). During a graduate program in 2008, the King, His Majesty Jigme Khesar Namgyel Wangchuck, said, “What GNH is will never change, but how we achieve it will change” (Wangchuk & Dema, 2008). Between 2010 and 2015, the GNH Index increased by 0.013–0.756, corresponding to 91.2% (Dorji, 2015a) of Bhutanese being narrowly, extensively, and deeply happy. It is an increase of 1.2% towards happiness, narrowing unhappy people from 10% in 2010 to 8.8% in 2015. Bhutan aims not only to see that there are no unhappy people, but only extensively or deeply happy and not even narrowly happy. We find that broadly or deeply happy people had risen from 40.9% in 2010 to 43.4% in 2015 (Deshmukh, 2016). The finding of the 2015 GNH survey primarily indicated that living standard has improved. It suggested that people became healthier, urban people are happier than rural, the educated are happier than the uneducated, and farmers are less happy than other professions. Men, in general, are happier than women. It is clear that some indicators have helped increase GNH, while others remained constant or reduced relatively. The eight indicators, categorized into the domains of Psychological Wellbeing and Community Vitality, have experienced a significant decline. The government should exercise vigilance in implementing a fair and inclusive policy across the nine domains to achieve balanced outcomes. From these findings, many recommendations arise for the government, community, and individuals to reorient their efforts (Monaco, 2016). For example, in 2015, GNH made a set of recommendations to the government so that it could be just and harmonious in its growth. Farmers form the largest group of Bhutanese, and they are the unhappy ones. GNH suggested a policy response to prioritise farmers’ needs across all GNH domains. (Nitya, 2013). In the same way,

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it is recommended to energise and engage youth for values and psychological wellbeing. The negative emotions prevalent among school students and non-employed are to be considered and measures put in place. Eroding values among young people indicated that benefits in education were enhanced, and political engagement would be improved through meaningful and courteous exchanges. It also suggested curbing rural–urban migration and bettering the lives of rural people by bringing employment opportunities there (Ura et al., 2016). The GNH screening tool carefully assesses the impacts of Bhutan’s government policies and projects if they are not detrimental to the GNH (Boyreau, 2016). The GNH Commission has used the Policy Screening Tool to screen more than two dozen of government policies. They were in education, agriculture, trade, construction, environment, and others to enhance them for people-friendly and effective use (Penjore, 2008). In the same way, they also screened 41 sampled businesses in Bhutan and found none of them passed through the GNH benchmark of very good. About 7% were good, 44% were below average, and the rest of them were on average (Zangmo et al., 2017). It is a long way for Bhutan to achieve its happiness path. Although Bhutanese do not claim that Bhutan is known as the happiest nation on earth, all visitors to Bhutan confirm it (Canan, 2010). However, the World Happiness Report rates Bhutan in the 97th position out of 156 countries (Helliwell et al., 2018). The indicators measuring both these concepts are different, and not congruent (Marsden, 2018). According to Ura et al. (2016), the finding between the two comparative GNH data of 2010 and 2015 indicated that GNH improved in 4 districts and dropped in another 4. According to domains, health, community vitality, cultural diversity, and good governance are better in rural areas than urban areas, while ecological diversity, time use, and psychological wellbeing are the same in both rural and urban areas. Still, education and living standards are better in an urban area. Specifically, it is found that self-reported health and disability have worsened, while healthy days and mental health improved. Ethical values increased slightly but no change in schooling, knowledge of legends, and traditions. The contribution to GNH of living standards increased due to a significant increase in housing, assets, and income. At the same time, environmental issues remained almost the same, with a felt decrease in people’s responsibility towards them. It was found that good governance remains the same. An overall average reduction was calculated in psychological wellbeing. Time use indicators significantly worsened in seven districts. The percentage of people having sufficient trust in their neighbours and a sense of belonging to their communities dropped. It made a noticeable reduction; while the skills remain the same, speaking the native language has increased, and etiquette has reduced (Dorji, 2015a, 2015b). The donations of time and money fell, and having sufficient trust in their neighbours and a sense of belonging to their communities dropped too, making a noticeable reduction in the contribution of the community. The overall happiness has increased by 1.2% in five years despite some falls in two domains and few indicators across other areas. After 2013, a new government came to power and failed to fulfil its promises to a large extent. Their priority also brought

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some disbalance across sectors, having assigned more importance to the private sector. However, the improvement made by the first democratic government fulfilling the six promises in education and health for all, drinking water and light to every house, road to every gewog, and telecommunication to every corner of the country, so provided to the people, backfired in psychological wellbeing and community vitality. The road, telecommunication, and electricity facilities provided an ample chance for the wealthier people in the society to go for new gazettes, appliances, and vehicles that brought jealousy, greed, anger, and pride to the community. It made poor people stop contributing to the common cause due to greed and fear. They also wished to buy something like the affluent population. In 2018, the third political government began the 12 FYP in which they have provisioned mechanisms and plans to bring up psychological wellbeing and community vitality on par with other domains.

GNH Beyond Bhutan For the first time, GNH has been spoken outside of Bhutan by the Chairman of Ministers in Bhutan Jigmi Y. Thinley (1998) at Millennium Meeting for Asia and Pacific, Seoul on Values and Development, Gross National Happiness (Core.ac.uk, 2018). It then caught the attention of the world. Bhutan started to receive questions about how they measure it. The world does not believe that something can work without a measure. Already then, Bhutan’s development concept of GNH had been existing for the last three decades. Many experts and organisations were very cynical about the idea, while a few were for it. In particular, it was the United Nations Development Program (UNDP, 2007) that encouraged Bhutan to go for developing measures for it and supported Bhutan with a small grant. With the participation of plus 40 international experts from different disciplines, the daunting task of measuring GNH was started in 2000, led by the Centre for Bhutan Studies, which was later renamed the CBS and GNH Research. It was in September 2011, the GNH Happiness was spoken at the United National General Assembly by Prime Minister Jigmi Y. Thinley. Sixty-eight countries cosponsored the idea, and it was tabled for resolution. In April 2012, Bhutan was invited to the High-Level Meeting for deliberation on the concept for a broader discussion group of over 800 participants from different levels of society, including Nobel laureates, on the idea. The conference began at the campus of Columbia University and ended at the UN. Two significant resolutions were taken at the UN because of Bhutanese efforts in bringing the happiness concept into development. On 19 July 2011, at the 65th Session, agenda 13, resolution number 65/309, "Happiness: Towards a Holistic Approach to Development," (United Nations, 2011), was taken. Similarly, on 28 June 2012, at the 65th Session, agenda item 14, resolution number 66/281 20 March as the “International Day of Happiness,” was taken (United Nations, 2011).

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Inspired by the Bhutanese concept of Gross National Happiness (GNH), the Canadian local foundations and governmental agencies conducted in 2014 the Wellbeing survey called the Canadian Index of Wellbeing. It was led by Martha and Michael Pennock under the Victoria Capital Region Community Wellbeing Survey. The survey covered greater Victoria, British Columbia, Canada (Canadian Index of Wellbeing, 2016). Dr. Susan Andrews in São Paulo, Brazil, used a version of Bhutan’s GNH at a community level in some cities (Wikiwand, n.d.).

The former Governor of Oregon state in the USA, John Kitzhaber, who attended the GNH program in 2014 in Bhutan, was highly inspired by the concept of GNH. After returning to the USA, he invited 20 other state Governments to discuss the new development paradigm. At the University of Oregon, Dr. Adam Kramer developed a GNH behavioural model with the social network checking into status updates using positive and negative words. The City Council of Seattle made a study of the Area population using a version of the GNH index to assess the wellbeing and happiness of its people. Also, other cities in North America and other towns like Eau Clair, Wisconsin, Creston, British Columbia, and the state of Vermont used it (Esteve, 2013). In 2016, Thailand launched its GNH Centre initiated by B. Grimm (n.d.), a company supported by GNH Centre in Bhutan, led by Saamdu Chetri with Tho Ha Vinh and Julia Kim. Thailand has a similar philosophy of a Sufficiency Economy like GNH. The former king of Thailand, Bhumibol Adulyadej, was a close friend of King Jigme Singye Wangchuck (Hund & Wren, 2018). In 2016, Senator Loren Legarda, as documented by The Senate of the Philippines (2018) and Wikiwand (n.d.), introduced a bill in both the Philippines Senate and House of Representatives during the 18th Congress. The aim of the bill was to incorporate Gross National Happiness (GNH) into development plans and measures. Similarly, the late Gina Lopez, former Minister of Environment and Renewable Resources adapted the concept in her ministry in the Philippines (Cathy, 2016). Additionally, the writer, in the capacity of Executive Director of Bhutan’s GNH Centre, was invited by high-level officials in the Philippines for a GNH Forum (Munar & Lorena, 2016). GNHUSA is one of the first bodies at the local level to begin the GNH concept in 2010. Linda Wheatly, founder of GNHUSA in 2010, attended the conference in Bhutan in 2008. She was instrumental in organising several gatherings on and around GNH. They were, such as “GNH and alternative indicators at Champlain College” in Burlington, Vermont in 2010, and measure what matters to build data experts in Vermont. GNHUSA collaborates with Vermont Data Center to study wellbeing periodically. In 2017, they established 52 chapters for the American States, beginning with North Carolina and Wisconsin. Since August 2012, they initiated national action research with ’The Happiness Walk’ around the entire USA, supported by its board members and supporters. (Sassaman, 2016). In June 2016, GNH Centre, led by the writer with Tho Ha Vinh and Julia Kim, inspired many attendees at a two-day international workshop on GNH and ‘the way forward’ in Hawkwood College Stroud, UK. This made many individuals across the globe more enthusiastic about the concept in Germany (Scholer, 2016) (Fuchs, 2013), Switzerland (Facebook, n.d.) and (Business School (n.d.), France (BNB), Mexico,

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and Sweden (Facebook, n.d.). Furthermore, inspired by the GNH concept, many countries are developing models that suit them in achieving the goal of wellbeing and happiness (International Institute of Management [IIM], 2018) and (Schumacher College, n.d.). The GNH Centre in Sweden5 has embarked on the values of GNH. It has been active in bringing teams to Bhutan to interact with the Centre for Bhutan Studies and exceptionally knowledgeable Dasho Karma Ura on GNH. They also conducted many such workshops in Sweden. Many individuals and local level organisations have undertaken efforts to measure wellbeing and happiness inspired by the concept of GNH. Fioramonti (2015), the University of Pretoria, after attending the GNH Centre program in 2015, began G7 to inspire nations to innovate measures beyond GDP. In the same way, Oxfam UK, Fisher Fashion USA, SEWA India, Re-Action South Africa, and others have taken the concept, ‘as a way forward’ to bring a difference in their process and thinking within their organisations. Especially after the High-Level Meeting in 2012 at the UN, many institutions, cities, and nations have made an effort to measure wellbeing and happiness, with the concept of beyond GDP, although not necessarily on the index of GNH. Of several, a few are national statistics of the UK on wellbeing, better life in the EU, and Smart Cities in the UAE. In 2015, the writer was invited to speak in the House of Commons (APPG) in the British Parliament, Room 14, initiated by Lord Andrew Stone (Drescher, 2015). As an initiative to bring GNH into the world, the GNH Centre in Bhutan collaborated with the Schumacher College in Devon, UK,6 started a course called GNH Master Class of a year, and concluded the first pilot phase in early 2018 (Schumacher College (n.d.). Altogether there were about 18 participants who qualified as GNH educators around the world. GNH Centre Bhutan also collaborates with Schumacher College on Right Livelihood Master Program, Presencing Institute,7 Boston in GNH Lab, and Mind and Life Institute in Call for Care in Bhutan and Vietnam. Another very well-known work on wellbeing and happiness inspired by GNH has been carried on in Hue, Vietnam, by the former GNH Program Director, Tho Ha Vinh. He and his wife Lisi are running the Peaceful Bamboo Family Foundation8 under the concept of GNH for many years now. He has been able to bring transformation to the education system with the same principle. (Eurasia Learning Institute [ELI], 2019). Also, some companies such as Fischer Fashion, B. Grimm (n.d.), and others implementing sustainability practices in business have been inspired by GNH (Sebastian, 2018).

5

http://gnhsweden.com/valfardsmanifestet/. https://www.schumachercollege.org.uk/. 7 https://www.presencing.org/. 8 http://www.eurasia.org.vn/index.html. 6

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Criticism of GNH At the outset, it may be helpful to define GNH before embarking on the criticism, as it is mostly misunderstood. The government of Bhutan described GNH as, “Gross National Happiness measures the quality of a country more holistically and believes that the beneficial development of human society takes place when material and spiritual development occurs side by side to complement and reinforce each other” (Ura et al., 2012a, 2012b). As everyone is aware that happiness is very subjective, finding a universally accepted definition for it might be very difficult. A few of the indicators for happiness could be drawn from the GNH data collected based on the experiences of people. However, given the fact that human mood swings from moment to moment, there is no one answer to suggest a definition of happiness. Nevertheless, we have learned that it is a combination of material and mindset that makes us happy or unhappy. Therefore, it is safe to say that the practice of mindfulness would bring sustained happiness, as the experiences of the research papers show when googled (July 3, 2020: 18:20). The search on Google for mindfulness research papers yielded approximately 4,600,000 results in just 0.06 seconds. GNH concept very much considers wellbeing. “We have now clearly distinguished the ‘happiness’ … in GNH from the fleeting, pleasurable ‘feel good’ moods so often associated with that term. We know that true abiding happiness cannot exist while others suffer, and comes only from serving others, living in harmony with nature, and realizing our innate wisdom and the true and brilliant nature of our own minds” (Ministry of Education, 2009; Ura et al., 2012a, 2012b). It is said that a most deprived person may get a significant amount of satisfaction and happiness with two loaves of bread. However, this small gain could not be translated into wellbeing. “Prof. Amartya Sen argues that even though people living a life of great misfortune with little hope and opportunities may get more happiness over small gains” (Case Development Centre, n.d.). To some people, happiness is illusionary. A frequently asked question is whether or not it is necessary for us to be happy. In democratic settings or for policy preference, individuals may engage in disguised reporting to manipulate the state of affairs. A question about happiness may mean different to different cultures; some even may not like to express their feelings. Further criticism is also on how to measure the happiness of sadists or psychopaths. Harvard’s social psychologist, Daniel Gilbert, argues that expectations of happiness and unhappiness could be overrated when the actual situation arises (Gertner, 2003). Such as winning a lottery brings happiness for a while and falls back to the same old time. There is also an argument from Frank Bracho that the very reason to measure happiness could threaten it (Revkin, 2005). Critiques argue that GNH is very much a constituent of Bhutanese society. They say Bhutanese practice being content right from the beginning of their lives and therefore are happy although they may have little in terms of wealth. Happiness is in the inner self, and it can be practised as a skill, the expert said according to

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TheBhutanese (2012). However, the practice of GNH has drawn a sharp reaction due to the evacuation of 100,000 people from Bhutan. Critics comment that GNH is an empty slogan that includes everything and means nothing because it is ideological to cover repressive and racist policies. It is said to be a propaganda tool used to distract from ethnic cleansing and human rights abuses. The Refugee Council of Australia stated, "it is extraordinary and shocking that a nation can get away with expelling one-sixth of its people and somehow keep its international reputation largely intact. The Government of Bhutan should be known not for Gross National Happiness but for Gross National Hypocrisy” (Refugee Council of Australia, 2020). The fact also challenges it with social media and now artificial intelligence and machine training. There is growing restlessness and consumerism in Bhutan. The unemployment issue in Bhutan adds to the deterioration of the GNH values. Other criticism focuses on the standard of living in Bhutan where there is grinding poverty, including political and other corruption, and a rapid increase in violence (Luechauer, 2013). Further, unlike GDP, the limitation of the GNH is that it cannot be applied as it is to other contexts or nations. It will keep changing with time and circumstances. The king said that GNH would not change, but how it is achieved will change. Samples are too small, critics say to represent the whole, and the whole exercise is time-consuming and complex to implement. It is felt that it may not be possible to apply in a nation with a large population (Luechauer, 2013). GNH has received much criticism. It gives Bhutan and other countries that wish to adapt GNH to improve the indicators according to the state’s environment applying it. Signs like wildlife and human conflict applicable in Bhutan may not be relevant in many other countries. GNH is not a fixed idea; it is a work in progress. Thus, it has the avenue for much research.

The Future of GNH The global experts have unanimously endorsed the notion that Gross Domestic Product (GDP) is an inadequate measure for assessing wellbeing and happiness (Stiglitz, Dec 3, 2018). Bhutan came up with GNH as a new concept to counter this argument. It made a revolution in the minds of experts on wellbeing and happiness. GNH is a good measure as an indicator of growth; however, it is not accountable like GDP. It does not give a net worth or value in monetary terms. Therefore, GNH must go beyond indicators to measure national accounts, which is the power of GDP. GNH is a great idea, because, as opposed to GDP, it protects against social and ecological deterioration. Every leader wishes to preserve society and ecology. However, it is paradoxical when they agree on the economic boost that is propelled by the conventional economic model called GDP. GDP grows with mining under the earth and sea, burning fossil fuels that contribute to global warming, selling alcohol and cigarettes, and cutting trees unabated. GDP,

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unlike GNH, does not consider quality time, deep and meaningful relationship, mindfulness practices, learning, raising children, and other things that make life worth living. The way the present generation is living is not thinking about the future of generations to come because of the destruction, as we see, brought to nature and its ecological balances. Many people understand something clearly at last in the GNH if it can be accounted for like GDP, and experts believe it can be done. A happiness expert, Ron Colman (2008) said, We can rebuild that economic accounting highway, and we have the tools to do so. We can face down the GDP accounting monster head-on and create a sane accounting system that not only fully reflects our GNH values but also protects against the kind of insane boom and bust cycles that our present economic system and its growth-based accounting system inevitably produce.

There are many essential services for which the GDP does not measure or account, such as voluntary work, quality time shared, family relationships, safety, and others. It instead measures and accounts for the destruction of trees, smoking, drug, and alcohol abuse, but not their effect on ecology or biodiversity or the health of human beings. GNH must consider these. Ultimately, the wealth of a nation is not the richness of individuals and the state but happy and productive human beings and a bountiful environment. Such a shift can take place when leaders of countries do not fear their positions but think of the future of their nations and the unborn people who will come after them (Credit Suisse, May 2018). The world would be better off if it can link the measurement with accounts of the interdependence that deals with human, social, cultural, and natural capital. They must all be done in a relationship and not in isolation. GDP is misused as a measure of wellbeing. It can be reworked like GPI did within the concept of GNH and can be made a robust wellbeing and happiness accounting measure (UKEssays, 2018). Different research has proven that money does not equate to happiness beyond a certain level. It is instead the feeling of scarcity that bothers the rich. Further, distribution is the biggest challenge, and it is not about having enough. How can the mindset of people be changed? It probably needs to begin teaching from early schooling itself from childhood and re-earning the values of humanity (Bjørnskov et al., 2012). The following is a quote from Melbourne, written on a rock on the corner of a street, "we are not human beings in search of spirituality; we are spiritual beings in search of humanity." It clearly shows a lack of acceptance. Finally, it must be accepted that happiness is an individual business, a choice not a compulsion. However, it is triggered by one’s genes (that can be nourished), environment (life’s circumstances) where one lives in, and self-development, which is termed personal outlook. Sonja Lyubomirsky (Bergink, 2015) suggests three areas of happiness, 50% are human genes, 40% are human actions, and 10% are circumstances one lives in. Given these facts, it can be concluded safely that affluence, autonomy, and acceptance (3A’s) play a vital role in wellbeing and happiness, especially considering the other 50% of human actions and circumstances. Living over generations with 3As will also bring new decoding over several generations (Heng et al., 2011).

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Therefore, the way forward should be balancing the 3A’s because affluence alone cannot bring happiness without acceptance and autonomy (Mautz, 2017). Affluence may also not give autonomy (although it could enjoy at the individual level) but cannot bring true acceptance (Novotney, 2012). It will become imperative to correlate these three, considering Maslow’s law of hierarchical needs (McLeod, 2022). The research in these 3A’s must be able to capture the social, environmental, and economic needs of human beings. However, it should also not undermine the indicators that are used for happiness. It must build on them for a newer and better way to bring to the world that would support the new order and search for life. Acceptance can serve the ecology, autonomy can help society, and affluence can benefit society and the economy (Martin et al., 2016). There must be in-depth research on these 3A’s (acceptance, affluence, and autonomy). It must take into consideration the GDP, GNH, HDI, and GPI (Hayes, 2021) to go beyond the research and evolve into an application in the ordinary life of every individual in the world. It would enable the scholars to work for the syllabus and curriculum for schools, colleges, and universities to learn and groom with 3A’s (Fox, 2012).

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Chapter 8

A New Economy for Happiness Bhagirath Behera

Abstract Throughout history, human beings have organised societies and economic systems primarily based on the principles of self-centred behaviour that promotes acquisitiveness and greed. The fulfilment of incessant desires/pleasures drives the production of economic goods, which has threatened the sustainable wellbeing of both society and Earth’s ecosystem. The key point missing from the academic discussions is the urgent need for bringing about a radical change in human behaviour, which is the root cause of all the problems that our planet is currently facing. The neoliberal economic policy currently practiced is based on the following principles: consumption is more important than sufficiency; production is more important than sustainability; growth is more important than the distribution of goods; and accumulation/possession of goods is more important than their uses. These human tendencies have viciously promoted consumerism and commercialism in most societies in the world, resulting in ecological as well as economic crises. This chapter analyses the prevailing development paradigm in the world, highlights its inhenernt limitations and suggests appropriate remedial measures. This is done by applying Jiddu Krishnamurti’s core teachings such as human desire and happiness, values, right livelihoods, right education, freedom and choice. It is suggested that a radical transformation in the human psyche is required in order to reverse the ecological and economic crisis. Keywords Economic paradigm · Human behaviour · Right education · Right livelihoods · Real-world problem

The ultimate goal of any individual and society is to be happy and see others happy. The concept of happiness is so fundamentally important for humans that it has preoccupied philosophers and religions, both in the west and the east, for centuries. The subject of happiness has long been a deep interest among economists too. The recent interests of economists in happiness studies include how to measure it and the identification and analysis of factors influencing happiness (Lane, 2017). Hence, B. Behera (B) Indian Institute of Technology, Kharagpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_8

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understanding the factors influencing happiness is beneficial to society. Throughout human history, people have constantly pursued happiness through material acquisition, better relationships with others, and various ideological and spiritual activities. What is happiness? What really makes people happy? Is happiness different from pleasure? Can happiness be found in material things or things outside? Is it possible to organise society and economy that can potentially deliver lasting happiness to people? These questions have been asked for centuries and continue to dominate the current philosophical, religious, academic, and policy discourses. In recent years, a plethora of research studies on happiness points out the relationships between subjective wellbeing and wealth and/or money (D’Ambrosio et al., 2020; Hochman & Skopek, 2013). The connection between a better-organised economy and people’s happiness and wellbeing is well recognised in recent years. Looking at the current social and economic structure, one asks: what makes the prevailing economic system produce such fabulous wealth and at the same time ocean of extreme poverty in the world? The world economy is not only remarkably unequal, but also remarkably threatening the earth itself (Sachs, 2015). Is it possible to organise society and economy in such a way that can make everybody happy and at the same time help people live in harmony with the natural world? This chapter attempts to critically review the current economic and social system and discusses the remedial approaches towards having an economic system that can produce lasting happiness, prosperity, and wellbeing. The chapter is organised as follows. The present section introduces the problem statements and raised important research questions on current economic conditions and happiness. Section “The Current Economic System and the Real-World Problems: A Reflection” critically reviews the current economic system and links it to realworld problems. Buddhist and Gandhian (Hindu) economics are briefly described as possible remedial approaches to the current economic system in section “Buddhist and Gandhian (Hindu) Economics: A Possible Remedy?”. Section “Inward and Outward Crises” presents the inward and outward crises and their linkages. A holistic approach to the transformation of the human psyche and a new economy for happiness is presented in section “Holistic Approach to Transformation of Human Mind and New Economy for Happiness”. Section “Concluding Remarks” provides concluding remarks.

The Current Economic System and the Real-World Problems: A Reflection In this section, a detailed diagnosis of the present economic system is carried out. There appears to be a stark disconnection between the current economic system and the issue of the real world with the growing size of the world economy and problems. The current economic model being followed across the world is based on endless

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growth of material goods, consumption, and a permanent race for profit, thus threatening the ecological balance of our planet (Jackson, 2009; Sachs, 2015). Hence, balancing economic growth and environmental sustainability is the most complex challenge that humanity faces today (Basheer et al., 2022). Rapid population growth and the growth of related material consumption in recent decades have caused various environmental impacts: anthropogenically induced climate change (Mukherjee et al., 2022), the rapid loss of biodiversity (the sixth great extinction) (Cafaro et al., 2022; Crist, 2022), acidification of the ocean (Osborne et al., 2022), land degradation, threats to food supplies, extreme poverty, income inequalities, and health hazards. Obviously, the key question to be addressed is how humanity’s growing economic activities can be reconciled with the limited capacity of the planet’s ecosystem. For long, scientists, economists, and other scholars have thought on the issue of sustainability, and their recommendations to resolve the problem of sustainability are largely confined to two factors: (1) technological innovations and (2) designing appropriate institutions that can influence human behaviour for more efficient use and management of natural resources. Unfortunately, despite massive advancements in science and technology and the introduction of various policy and regulatory measures, global/local economic and environmental problems have multiplied over the years. Hence, it is important that we revisit and reinvestigate the problems thoroughly and identify the root causes, not merely the symptoms, of the problem and make efforts to address them appropriately for a lasting solution. Governments worldwide are always concerned with economic growth and consider it as a measure of their economic prosperity. For economists and policymakers, economic growth reflects an increase in people’s living standards over time and has long been used as an indicator of how well people are doing in society. Hence, economists have a strong attachment to economic growth as a major policy objective as they see it as the only feasible way to solve the problem of poverty (Perman et al., 2003). Economists have used the growth of gross national product (or GNP), the total market value of the output of a country in any given period, as an indicator of economic growth. GNP per capita is a measure of living standards in the sense that it measures the size of the economic cake to be shared among the inhabitants of a country. Interestingly, rising GNP would not necessarily mean that absolutely everyone is better-off because GNP takes no account of the income distribution or equity. However, economic growth, as measured by rising GNP per capita, is not usually assumed to be the same as ‘development.’ For an economy to experience development, as distinct from growth, it is necessary that a whole series of social and economic indicators improve over time, such as the reduction in income inequality, infant mortality, morbidity and mortality among adults, and improvement in adult literacy rates (UNDP, 1990). However, both economic development and growth omit any direct account of environmental degradation. Hence, in this context, the following questions have been raised for years: how long can growth continue? How can humanity’s growing economic activities be reconciled with the limited capacity of the planet’s ecosystem? One of the biggest intellectual debates and discussions throughout the history of

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economics has been concerned with these questions. A big part of this debate has been the nature and the structure of the relationship between the economic system and the natural environment. Thomas Malthus was the first to point out this in his famous book published in 1798, “An Essay on the Principle of Population,” in which he clearly outlined the implication of exponential population growth, coupled with linear growth in food grain for a standard of living. According to Malthus, rising living standards caused the population to grow more rapidly, and as a consequence, food demand would outstrip food supply and war, disease, and famine would occur. David Ricardo, another classical economist, made a similar long-term prediction. Using the concept of diminishing marginal returns, he predicted that as wages raised above the subsistence level and the population increases, the rise in food demand would cause agriculture to expand onto the land of lower quality. Both Malthus and Ricardo put forward two different explanations for increasing scarcity, absolute and relative scarcity, respectively (Hussen, 2004). The field of environmental and natural resource economics, a growing subject of economics, began as a response to the Limits to Growth, published in 1972, which predicted the collapse of the world economic system because of acute scarcity of natural resources, rising population growth leading to starvation, death and disease, and excessive pollution resulting from increasing output (Meadows et al., 1972). The main implication of the Limits to Growth model was that the environment imposed very clear limits on development and that there is a trade-off between the pursuit of economic growth and human survival.

Present Economic Paradigm and its Outcomes The core principle of the present neoliberal economic paradigm is the close relationship between consumption and economic growth (see Fig. 1). It is clear that without increasing the consumption of material goods, higher economic growth cannot be achieved (Jackson, 2009). In other words, the satisfaction of sensory pleasures and desires of consumers by consumption of material goods drives the growth of the production of economic goods. Producers provide more choices in terms of the variety of goods and services for consumers to choose which may help satisfy their desires (Fig. 8.1). In this context, an important distinction needs to be made between human ‘needs’ and ‘wants/desires’ (Behera, 2012; Jena & Behera, 2017). Conventional economics stresses that the satisfaction of unending human desires is the primary function of an economy (Gough, 1994). Higher economic growth induced by incessant mass consumption employs the working population whose livelihoods are critically linked to the production of economic goods and their trades in domestic and international markets. The dictums of the present economic system are that once the economy grows, it must not de-grow; once the economy trade, it cannot stop the trade. This paradigm actively alienates those countries that do not pursue this paradigm and essentially convinces people at large that there is no alternative to economic growth.

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Fig. 8.1 The engine of economic growth: Consumer-producer nexus. Source Jackson (2009)

Hence, the modern economic system faces a profound dilemma: on the one hand, economic growth is not ecologically sustainable because the size of the global economy is large compared to the carrying capacity of the earth’s ecosystem, on the other hand, as mentioned above, in the absence of positive economic growth large-scale unemployment and other serious social consequences may result. Thus, the question that needs to be asked is: is infinite positive economic growth possible on a planet with limited resources? The vicious circle of consumption and production of economic goods has led to a serious problem of environmental degradation and has threatened the sustainable wellbeing of both society and the earth’s ecosystem (Behera, 2012, 2017). In other words, humanity has posed a serious threat to its own current survival and future wellbeing. Since the industrial revolution, the world has registered a more than 200fold increase in global output, which has caused immense damage to the global environment. Large-scale economic activity is rapidly and irreversibly changing the earth’s climate, water cycle, nitrogen cycle, ocean chemistry, etc. It is observed that humanity is using so much land in order to accommodate growing economic activities that it is literally crowding other species of the planet, driving them to extinction (Sachs, 2015).

What Are the Ailments of the Current Economic Paradigm? It is clear that the incessant consumption of goods and economic growth are dual causalities that threaten human wellbeing and natural ecosystems. Consumption of goods is promoted for securing both the physical and psychological wellbeing of

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people. Hence, the fundamental freedom and welfare of individuals have been relegated to ‘only’ consumptive choices. That is why for a majority of people, consumption is more important than sufficiency; production is more important than sustainability; growth of production of economic goods is more important than their distribution; and accumulation/possession of economic goods is more important than their actual uses (Behera, 2012, 2013, 2017).

Consumption is More Important than Sufficiency Consumerism and commercialism have spread all over the world that has fuelled the growth of the production of goods using natural resources. To lead a healthy life, one requires basic needs such as food, shelter, clothing, and basic amenities. By virtue of having more disposable income, people tend to consume more than what is sufficient for their living. As we will elaborate in the next section, it is not only the disposable income that encourages people to consume more than what they need, but it is the urges/desires in the human psyche that compels people to consume incessantly (Behera, 2017).

Production is More Important than Sustainability In order to meet the growing demand for goods emerging from the consumptive choices of people, large-scale production using sophisticated technologies is being undertaken. In addition to human resources, the production of goods requires inputs from nature in the form of biotic (renewable) and abiotic (non-renewable) resources. Renewable resources can become non-renewable if the rate of extraction is more than its growth rate (Perman et al., 2003). Large-scale production of goods using these natural resources can seriously undermine the sustainability of the ecosystem, given the limited capacity of the natural environment to regenerate itself. Largescale production of goods is linked to consumer demand and economic profitability. Producers tend to seek and accumulate more profits, often at the expense of the natural environment.

Economic Growth is More Important than Distribution Modern economists have a very strong attachment to economic growth as a major policy objective because they see it as the only feasible way to solve the problem of poverty (Perman et al., 2003). The other route to poverty alleviation is through redistribution from the better-off to the poor, which is less preferred because generally, the better-off will resist attempts to redistribute from them to the poor, leading to social tension and violent conflicts. This path of higher economic growth has produced inequality in society; the top 20 per cent of people own 80 per cent of resources (Sachs, 2015). Most emerging economies are experiencing jobless growth,

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and the growth outcomes are not “inclusive” (ibid). Again, the primary reason for this outcome is rooted in the human psyche which does not like to share resources with other fellow human beings as self-interest dominates social interests.

Accumulation/Possession is More Important than Use The final ailment of the present economic system is the inherent tendency of people to accumulate/possess goods over and above their needs. This human tendency to accumulate more goods is to be safe and secure socially, economically, and psychologically. The tendency to acquire more includes both physical goods (more material goods) as well as psychological security (more social status, prestige, power, position, name, and fame). People tend to identify themselves with physical goods. Consumers always seek new products in order to be happy and secure their social status (Jackson, 2009). The above discussion points out that both consumers and producers are “lockedin” viciously in a cycle that is becoming increasingly difficult to break. Consumers seek a higher level of satisfaction by wanting more economic goods and services. This incessant desire to satisfy can be both physical and psychological. It is dynamic in nature, as it is largely born out of comparison with other consumers, and comparison has no end. Producers whose sole aim is to maximise profits would like to capture ever-seeking consumers by providing them with a variety of goods at lower prices (as shown in Fig. 8.1). The challenge is to break this cycle and put the economy on a sustainable path. Two remedial approaches that are considered an alternative economic system to the current neoliberal growthdriven economic system, if adopted, can break this cycle—Buddhist and Gandhian economics—briefly discussed below.

Buddhist and Gandhian (Hindu) Economics: A Possible Remedy? Buddhist Economics The Buddhist way of social and economic life provides a unique perspective that can potentially help break the vicious consumer-producer nexus mentioned above. Schumacher (1975) was the first to synthesise Buddhist economic thoughts in which he outlined the virtue of Buddhist Economics for a sustainable and fulfilling economy. He argued that the goal of humanity should be spiritual liberation or freedom rather than everlasting bondage to physical or material things and that Buddhist economics offers a means to this end. In many ways, Buddhist economics is fundamentally different from the modern economic system. For example, modern economics is primarily concerned with the production of economic goods, whereas Buddhist

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economics is only interested in human liberation/freedom from bondage, and the social and economic life of people should be organised in such a manner that helps achieve this objective. According to the Buddhist way of economic life, the consumption of goods should be satisfying rather than saturating (Rosser & Rosser, 2018). Modern economists treat human labour or work as a necessary evil that needs to be reduced to a minimum. For instance, for an employer, it is merely an item of costs of production that needs to be minimised, and for employees, it is disutility (as it involves the sacrifice of one’s leisure and comfort). In the case of Buddhist economics, to work is to purify one’s character by seeing oneself clearly in the mirror of a relationship with others but not to multiply wants/desires. Buddhist teachings and philosophy clearly distinguish between the physical and psychological aspects of wealth. According to them, having wealth does not stand in the way of liberation or freedom, but the attachment to wealth does; similarly, it is not the enjoyment of pleasurable things that creates an obstacle to achieving freedom, but the craving for them does. In the Buddhist way of economic life, having the right livelihood is of utmost importance for treading on the path of liberation, and that is why Right Livelihood is prominently placed in the Noble Eightfold Path of Buddha’s teaching (Schumacher, 1975). One of the most striking messages of Buddhist economics is the maintenance of harmony between human society and nature. Buddhist stresses that plants and the animal world should be preserved for maintaining long-term ecological balance. Non-renewable resources should not be wasted as they cannot be renewed once it is exhausted. Local production should be favoured over long-distance trade in order to reduce wasteful transportation activities and to encourage self-sufficiency (Schumacher, 1975). According to Buddhist teachings, every ecosystem provides sufficient material for the sustenance of all living beings. Hence, simple and nonviolence living brings harmony between humanity and nature.

Gandhian (Hindu) Economics Gandhian or Hindu economic thoughts is another alternative economic perspective that is similar to Buddhist economic thought that can help break the consumerproducer nexus (Kumarappa, 1951). Mohandas (Mahatma) Gandhi, the father of Indian independence, laid the foundation of Hindu economics. He outlined the Hindu economic thoughts in his 1909 book Hind Swaraj. Swaraj literally means self-rule and self-sufficiency, both nationally and at the regional and local village level. (Rosser & Rosser, 2018). Most of Gandhi’s idea on economic and social life is largely derived from ancient scriptures of Hindus such as the Upanishads, the Vedas, and the Bhagavad Gita. Hence, it is often termed as Hindu economics. The core idea of Gandhian economics lies in life based on truth, non-violence, and non-possession or giving up (Kumarappa, 1951). It essentially rejects the concept of maximisation of self-interest, which is the main principle on which modern economic thoughts are based. Gandhi exalts that the earth provides enough material goods to

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satisfy every man’s need but insufficient to fulfil every man’s greed. Gandhi’s vision of the economy is not based on a parasitic economy where one agent lives on the other’s effort, but it is based on a service or caring economy where resources are shared among all members of the economy based on their needs. Like the honeybees who collect nectar from different flowers under a queen bee, gather in one place and share among themselves. Gandhi was against an economic system that promotes a luxurious lifestyle disregarding the basic primary needs of people. Ethics, morality, and non-violence should be the guiding principles of any economy rather than only limited economic consideration. He cites the example of crop choices to be made for a plot of land, where there are two options available for a farmer. One option is to grow food grains which will provide nourishment to the hungry and promote life, and the other option is to cultivate tobacco which will fetch a high monetary return, but it will take people’s life; hence it is not based on non-violence and truth. Although these two and other alternative approaches have been widely discussed in an academic circle in recent years, however, they are largely confined to intellectual deliberations and did not translate into policy levels and hence have very little effect on breaking the consumer-producer nexus. Why have we not applied these approaches? What have we missed?

Inward and Outward Crises As pointed out above, the predominant economic system in countries across the world is neoliberal economic policy, which is based on the following principles as elaborated above: consumption is more important than sufficiency; production is more important than sustainability; growth is more important than the distribution of goods; and the accumulation/possession of goods is more important than their uses (Behera, 2012, 2017). This economic system has promoted unbridled consumerism and commercialism in most societies, resulting in ecological and socioeconomic and political crises. This suggests that human beings are caught in a vicious cycle of fulfilling incessant desires/pleasures that drive the production of goods, which threatens the wellbeing of both society and the earth’s ecosystem. The entire problem in the world today should be seen as the outward crises (e.g. ecological, economic and social) which are nothing but the reflection of inward crises (conflicts) that are present in each human being (Behera, 2017). The disorder in the human psyche (i.e., the crisis in human consciousness) is perpetuating the outward crises, and transformation in all aspects of human activities is necessary for creating a new economic and social order. For example, the acquisitiveness tendency inside each individual creates inequality in society. In other words, the constant urge to be psychologically secure in society (e.g., to become somebody or to be recognised in society, and compete to acquire more money, power, position, name, and fame), which is illusory in a sense, has denied physical security (e.g., food, shelter, clothing) to all the people in the world. One of the key points missing in the academic and

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policy discussions is the urgent need for a radical change in the human psyche which is the root cause of the majority of the problems the world is facing today. How can we bring about a radical transformation in the human psyche (mind)? In other words, what will make a human being change deeply, fundamentally, and radically so that he does not follow the old economic and social pattern? What makes the human mind disorder? In other words, what are crises in the human mind (consciousness) that have caused outward crises?

Physical Versus Psychological Wellbeing One of the disorders in the human mind is a lack of comprehensive understanding of the difference between physical and psychological wellbeing. Modern societies mainly concern the materialistic or physical needs of each individual in terms of the provision of food, shelter, clothing, and other basic amenities and assume that the psychological wellbeing (happiness) of people is directly linked with access to material goods (needs). However, it can be argued that it is the psychological wellbeing of everyone that may ultimately shape the physical needs (Behera, 2017). As pointed out above, the urge to be psychologically secure prevents the provision of physical security to all human beings because if one is inwardly, psychologically, and spiritually poor, one thinks of enriching oneself through possessions, with everincreasing complex demands and associated problems (Krishnamurti, 2010b). For example, having (owning) a house may be a physical need as it protects us from natural forces (winter, rain, summer, and wild animals) and anti-social elements; it becomes a psychological need when we derive pleasure not from the use of it but from the feeling of possession of that house (pleasure of possession)—one’s psychological attachment. Similarly, humans seek psychological wellbeing (happiness) in possession of property, in family, and in pursuing various ideas/philosophies. The question is, can real happiness be found in things that are so obviously impermanent: in property, in family, and religious/political ideas? (Krishnamurti, 1947: 105). As long as humans seek lasting happiness through different things, which are impermanent and psychologically not free from them, a human will continue to be unhappy. On the contrary, humans must seek out self-liberating freedom of a “choice-less” state in which there are no psychological conflicts (Krishnamurti, 2010b). Real and lasting happiness can be realised only when human minds are free from all entangles and psychological bondages.

Constant Pursuit and Fulfilment of Desire/Pleasure Modern economists assume that humans have unlimited wants/desires, and the fundamental duty of any economy and the sovereign government is to help individuals satisfy these wants and desires. The satisfaction of pleasures/desires of consumers

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drives the growth of the production of economic goods. Producers provide more choices of material goods to consumers that can satisfy their desires. It is important to distinguish between human ‘needs’ and ‘wants/desires’ (Behera, 2012). The traditional economic analysis has been primarily based on the satisfaction of human desire. ‘Desires’ are born out of five sense organs and can be innumerable because as long as five senses operate, desires are bound to arise. On the contrary, ‘needs’ are necessities that help humans to remain alive and healthy. The fundamental problem is that people do not stop after getting the necessary things that they need in order to live healthily; instead, they continue to acquire things to satisfy their psychological needs (desire/greed). Since desires are born out of the five senses in association with mental feelings and are psychological, it induces an individual to seek out goods/materials to fulfil them, and fulfilment of desire has no end, causing significant damage to the whole Earth (Jena & Behera, 2017). The desire to possess and/or to consume remains stronger in individuals even if it harms them. As discussed above, this burning desire in humans to have more of the things on the earth is fuelling both economic growth and environmental degradation. The psychological wellbeing of everyone is in disorder because of conflicting desires and constant seeking of the fulfilment of pleasure (Behera, 2017). Figure 8.2 presents the schematic analysis of the anatomy of human desire and how to end it. The basic function of the five sense organs such as skin, eyes, nose, ears, and tongue is to respond to the outside objects, which are not necessarily responsible for causing desire, but it is when the thoughts and feelings intervene in the function of sense organs, the desire is born (Krishnamurti, 1964). Hence, the question to be asked is whether sense organs can function without the intervention of thoughts. One of the key assumptions that economists make while theorising as well as analysing social and economic phenomena is the “rationality” of the economic agents. It assumes that the maximisation of self-interest is the sole objective of each economic agent (Perman et al., 2003). The individual economic agent tends to act selfishly and is always concerned with maximising self-interest. Can the self-centred behaviour of individuals be called as rational? Because this very selfish behaviour and motives of

Perception

Contact/ touching

Seeing

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Desire to possess/

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Fig. 8.2 Anatomy of human desire as described by Krishnamurti in his 1964 public talk (1964: 16). Source Author Self-Interest

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Seeing

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Sensation Experienc

Memory Thought

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Fig. 8.3 The structure of the ‘self’, ‘ego’ or ‘me’. Source Modified from Rodrigues (2001)

everyone in daily life is the source of all problems—social, economic, and ecological—that the world is facing today. The selfish motives of an individual are the source of all human corruption. Sufficient studies on happiness economics have emerged in recent years, which suggest that selfishness causes unhappiness (Lane, 2017). Hence, the solution to the current social, economic, and ecological problems lies in the total elimination of the ‘self or ego’ in each individual. Is it possible on the part of an individual to exhibit pro-social behaviour while acting in daily life? Is it ever possible to be free of self-centred activity? Why do we behave or act selfishly? What is the self? Figure 8.3 presents the structure of the self, ego, or me through which each act. Self is composed of experience, memory, and knowledge the individual gathers during his lifetime and is reflected in the form of thoughts (Krishnamurti, 2012). Again, the source of these components is sensation and feelings that originate from the activities of the five sense organs explained above and are taken over by thoughts. Is it possible for humans to live daily life using intelligence, but not thoughts that are past knowledge, memory, and experience?

Sensory Value Versus Eternal Value The modern economic system runs based on the benefit–cost economic valuation of things, and accordingly, economic and social decisions are made. Societies largely put values on things of the earth on the basis of five sense organs—smelling, tasting, seeing, feeling, and hearing—and ignore the eternal value of the things. The crisis that the world is facing today is because of over-emphasis on sensory value and completely setting aside of eternal value of nature. As Krishnamurti (1945: 9) pointed out that “efficiency becomes ruthless when sensory values predominate when the eternal value is set aside.”

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In ever-growing modern consumptive societies, humans have treated nature with a utilitarian approach. Ownership and pricing of the natural environment have been the hallmark of modern societies to achieve efficient use of these resources (Hussen, 2004; Perman et al., 2003). More importantly, a large swath of the natural environment remains external to this system, causing disruption and externalities to the whole society (ibid). Global climate is one such classic example. This utilitarian approach towards nature has ravaged the earth, and in that there is no love of the earth, there is only usage of it. Hence, it is important that humans understand and establish a deep relationship with the earth, and be very careful while using its resources. As Krishnamurti (1975: 146) put it: If you lose touch with nature, you lose touch with humanity. If there’s no relationship with nature then you become a killer; then you kill baby seals, whales, dolphins, and man either for gain, for sport, for food, or for knowledge. Then nature is frightened of you, withdrawing its beauty. You may take long walks in the woods or camp in lovely places, but you are a killer and so lose their friendship. You probably are not related to anything to your wife or your husband.

The above discussion on the disorder in the human psyche (the crisis in human consciousness) and how it is contributing to outward crises in the world can be summarised using the following diagram below (Fig. 8.4). The inward order in each individual is necessary to have outward order in the world. Hence, a radical transformation of human consciousness is required for transforming society and its economy. The following section presents the potential ways to transform human consciousness.

Inward (inner) Crises

Outward (outer) Crises

Acquisitiveness: greed

Inequality

Fulfilment of desire: ambition

Economic

Pleasure-seeking consumption

Ecological

Habits and self-seeking tendencies

Social

Fig. 8.4 The relationship between inward and outward crisis. Source Prepared by the author

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Holistic Approach to the Transformation of Human Mind and New Economy for Happiness The discussions in the preceding sections suggest that our whole social and economic structures have been built fundamentally on the premises of acquisitiveness and competition (desire for more). It can be said that all the ills—social, economic, ecological—that our society is confronting today are the result of the presence of this disorder in the human psyche. Various approaches have been adopted from time to time to bring order to the human psyche, as outlined in section “Buddhist and Gandhian (Hindu) Economics: A Possible Remedy?”. However, these approaches do not seem to have been working to achieve the desired outcome. In recent years, a new framework that integrates social and ecological justice has been evolving. This is termed as the eco-spiritual worldview fundamentally based on love and sympathy, care, and consideration for the welfare of all in the universe (Marale, 2012). It involves a holistic approach towards the transformation of human behaviours and habits for the natural environment and ecological sustainability. The focus is more on the transformation of the human mind because the world is dominated by it. Moreover, the ancient texts in India provide more emphasis on the understanding of the working of the human mind that ultimately reflect in the external environment, such as the natural ecosystem and social environment. According to them, man is considered as an integrated being having physical, intellectual, emotional, and spiritual needs. It is expected that man satisfies these needs through righteous means of earning economic resources. In essence, there is no fundamental difference between the internal and external environment because the mind itself produces this worldly life. It emphasises that if we have dealings only with the essential thing of life, then our mind can be controlled, as it is the nature of the mind that always thinks of something and becomes like it. There is real unhappiness and misery when the mind wanders off. Figure 8.3 shows that to bring transformation in the outward environment such as institutional, social-economic, technological, and ecological, it is necessary to transform the human mind (psyche). The outward transformation may not bring radical change in the human mind for the simple reason that whatever transformation and/or alteration we bring in the external environment, it is the product of the same old mind. Logically, one can easily understand that unless we bring a change in the human mind, we are not going to see any change in the outside world.

Transformation of Human Mind We argue that a radical transformation of the human mind (psyche) is the key to bring about a radical change in the world outside, such as ecological, economic, and social systems. As Krishnamurti (2010a: 11–12) put it:

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All outward forms of change brought about by wars, revolutions, reformations, laws, and ideologies have failed completely to change the basic nature of man and therefore of society. As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality, and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new, and innocent and can bring about a different world altogether? It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.

It is now apparent that the human mind must transform first for society to change and that in order to bring about a radical change in human minds and hearts, there is a need to have tremendous energy. To bring in a radical change in oneself means to have feelings for everything around us. That is, one is very sensitive about everything one is doing. Such inward changes in individuals can produce a society that is tremendously sensitive and caring not only for other human beings, but also for all things on the earth. As Krishnamurti (1974a, 1974b) pointed out in the following statement that everyone must develop a sense of compassion and love which only can save humanity from the utter destruction and degradation of the natural environment: To have compassion means to have passion for all things, not just between two people, but for all human beings, for all things of the earth, the animals, the trees, everything the earth contains. When we have such compassion, we will not despoil the earth as we are doing now, and we will have no wars.

The Right Kind of Education What will make the human being more sensitive and compassionate? The right kind of education can certainly bring a drastic change in the process of thinking and also acting. The questions we are asking in this context are: Does the current education system across the globe give enough importance to how to live correctly? Does it help to develop a deeper understanding of the relationship between human society and nature? Can the present education system help alter human behaviour? The present education system puts tremendous emphasis on information gathering, development of technologies, material success and achievement, promotes acquisitiveness and competition, and helps students to get a job. The current education system tends to neglect overall human development, understanding the deeper significance of life, and how to live in harmony in society and with nature. As Krishnamurti (1973: accessed online) described in his following statement: The function of education is to find out how to live differently, not merely to pass exams, to get a degree, become qualified in certain ways. It is to help you to face the world in a totally different, intelligent way, knowing you have to earn a livelihood, knowing all the responsibilities, the miseries of it all. Education is about understanding, with sensitivity and intelligence, of the whole of living - its extraordinary beauty, its sorrows, and joys.

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Hence, the right kind of education is one that helps to choose the right livelihood/ vocation that does not promote division between people, but rather develops an integrated action and intelligence, love, freedom, goodness, sensitivity, and the decondition human mind. The right kind of education must also help human beings to remove fear, anxiety, anger, greed, violence, and sorrow. Upon being free from these inward psychological disorders, an individual can operate in their daily lives with insight (observation without thought), love (a state of mind in which there is no conflict and strife), and compassion (passion for all things on earth). If people can function in their daily life with insight, love and compassion (but not with memory or thoughts), then it may produce a caring, solidarity and compassionate society and economic system.

The Right Livelihood Since the whole world is solely concerned with getting a job or livelihood, in this process, we create conflicts and miseries. It is very important to understand what the right livelihood is that one can choose that does not bring conflict in the society and natural environment. Obviously, there are wrong means of livelihoods and profession that leads to and maintains divisions and conflict in society and nature. As Krishnamurti (1947: 9) put it: We are only too thankful to get what we can and blindly follow the economic system that is about us. But the questioner wants to know how to withdraw from exploitation and war. To withdraw from them he must not allow himself to be influenced, nor follow traditional occupation, nor must he be envious and ambitious. Many of us choose some profession because of tradition or because we are of a family of lawyers or soldiers or politicians or traders; or our greed for power and position dictates our occupation; ambition drives us to compete and be ruthless in our desire to succeed. So, he who would not exploit or contribute to the cause of war must cease to follow tradition, cease to be greedy, ambitious, self-seeking. If he abstains from these, he will naturally find right occupation. But though it is important and beneficial, right occupation is not an end in itself. You may have a right means of livelihood but if you are inwardly insufficient and poor you will be a source of misery to yourself and so to others; you will be thoughtless, violent, self-assertive. Without that inward freedom of Reality, you will have no joy, no peace. In the search and discovery of that inward Reality alone can we be not only content with little, but aware of something that is beyond all measure. It is this which must be first sought out; then other things will come into being in its wake. – The Collected Works of J. Krishnamurti Volume IV (page 9).

Concluding Remarks This chapter critically reviews the current economic development paradigm and identifies important weaknesses of the system and discusses the potential alternative economic systems in the form of Gandhian and Buddhist economic and social systems that have the potential to promote the wellbeing of people and the planet and

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argues, following the writings of Jiddu Krishnamurti, how these systems could not be adopted because of inward crisis in each human consciousness that contributes to the outward social, economic, and ecological crises. The chapter concludes that outward crises such as social unrest, economic uncertainties, and ecological destructions are the reflections of disorder that exist in human consciousness. The chapter observes that our current social and economic system is based on the principles of acquisitiveness, competition, and greed. These inward psychological disorders bring not only conflict in humans, but also in the natural world. The chapter argues that the outward transformation that is urgently required cannot be achieved without bringing about a radical transformation in the human psyche, for these, structures have been put for achieving narrow selfish interests. It argues that human behaviour can be changed by understanding the workings of the human mind through the right education. The right kind of education must help develop the sense of individual minds by making them understand the deeper significance of life. The right kind of education must also help students awaken the feeling of compassion and intelligence, and love by removing inward psychological disorders such as fear, anxiety, anger, competition, greed, and sorrow. Human minds that are conditioned to the constant fulfilment of desires through pleasure-seeking consumption cannot establish a deep and abiding relationship with nature, and hence they assign wrong values to things that are detrimental to society and the earth’s ecosystem. Therefore, how can we de-condition the human mind (psyche) and make it sensitive and intelligent? This question holds the key to resolving the problem the world is facing today. It is important to understand that in addition to culture and tradition, education and immediate societal influences also condition human minds to adopt limited worldviews that lead to self-centred and egotistic habits and fail to comprehend the long-term global implications of one’s actions. Education that inspires humans to care for people and the environment sensitively and intelligently in daily life has the potential to de-condition and/ or transform the human psyche by liberating it from psychological bondage, thereby helping to develop a global worldview that transcends human divisions such as nationalities, religions, politics, and racial tendencies. The right kind of education can also help people to choose the right livelihoods that are not harmful to society and the ecosystem, and reverse the ecological and economic crises that the world is facing. The substance of the “right kind of education” is that it: (a) Intellectually distinguishes from prevailing scientifically focused pedagogy (that is mechanistic, reductive, and passive, as opposed to Jiddu Krishnamurti’s comprehensive, reflective, and active learning); (b) Describes ‘sensitivity’ that is driven by the perceptive understanding of oneself as embedded in one’s social and ecological environment, yet detached from possessions, socio-cultural apprehensions (inwardness or closedness), and egocentric behaviour; and (c) Facilitates a truly compassionate worldview that recognises one’s ‘self’ as mirrored in the multitudinous ‘selves’ upon the planet, yet comprehends the

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unity of existence; therefore, what one thinks, feels, perceives, and does, is, therefore, inherently connected to this diverse, but ultimately ‘one’ unity. Hence, It is suggested that large-scale promotion of the right kind of education and adoption of the right livelihood systems by people that do not cause harm to the ecosystem can go a long way in addressing the most complex challenge of balancing economic growth and environmental sustainability that humanity is facing today. It is also observed that a radical transformation in human consciousness is necessary in order to alter the way humans are currently dealing with the natural world.

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Chapter 9

Happiness and Hope in Education Giles Barrow

Abstract In this chapter, the author introduces a framework for promoting happiness and hope in educational work. Several ideas are incorporated to create a complementary model that includes transactional analysis, natality, communitas, and right livelihood. The author sets out a critique of a global tendency towards wellbeing and introduces an alternative perspective that seeks to be well in the world. At the heart of the chapter is a call for an education that encourages re-connections with soil, soul, and society. A brief illustration of how this has impacted work in the classroom is also offered. Transactional analysis is presented as a useful psychodynamic theory that has been adopted by educators as a positive psychological model for understanding the relational aspects of teaching and learning. Natality is explained as a way of conceptualising the importance of arrival in the task of education and communitas as a particular way of understanding the experience of being in a community and living through the right livelihood. Keywords Education transactional analysis · Wellbeing problem · Teachers’ intervention · Right livelihood

The following contribution focuses on the context of education, specifically, formal schooling. The motivation for this chapter is an increasing sense of urgency for realising the potential for schools as places in which good work might be done in terms of promoting happiness and building hope among children and young people. At a time when fracture, division, and polarity affect many communities around the world, the need for alternative frames of reference is increasingly necessary. The hope is that readers will find a reason for optimism and ideas for advocating for connection, integration, and peace in educational work. In developing the ideas in this chapter, several concepts and existing source materials are referred to. At the heart of this discussion is educational transactional analysis (EdTA), a positive psychological framework that will be presented in detail in the G. Barrow (B) Mill House, Suffolk, England e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_9

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opening section. EdTA offers both a conceptual and practical approach to establishing happiness and hope in the classroom and staffroom. Closely associated with EdTA is a critique of the wellbeing agenda, which has been pursued in several countries as an essential policy objective for educational work in schools and colleges. Concerns are addressed about this development and argued that such initiatives are counterproductive and that a more holistic perspective, which is referred to as being well in the world, is needed at this time. In exploring EdTA and the theme of wellbeing, related themes, and ideas, including the importance of natality as a guiding principle for framing educational work, are considered, as is the philosophy of connectedness, epitomised in the phrase, ‘Soil, Soul, Society,’ (Kumar, 2013). An important aspect of this chapter is that several ideas are integrated, which have been featured in several papers previously published over several years. The intention is to create a coherent account of how happiness and hope can be incorporated into educational life by connecting a number of threads. For readers interested in previous works, there are several papers focused on educational transactional analysis (Barrow, 2007a, 2015) and the more substantial Educational Transactional Analysis: An international guide to theory and practice (Barrow & Newton, 2015). For the discussion about student wellbeing, readers may want to refer to a recent paper (Barrow, 2019), while the concept of natality has been addressed both existentially (Barrow, 2017b) and educationally (Barrow, 2017a). The central purpose of this discussion is to establish a positive psychological understanding of the relational aspects of teaching and learning. This has been a feature of writing associated with love and care in education, (see, for example, Culshaw & Kurian, 2021). Furthermore, such a perspective underpins a (re)connecting philosophy that creates the conditions, the possibility, for happiness in education, and hopes for individuals, communities, and the planet. Although at least initially this chapter has a cultural bias associated with a Western perspective, as the ideas unfold, it will become clear that advocating for hope and happiness involves engaging more indigenously, collectively, and connectedly. The need for a connective approach is not a kind of insurance for the future but one for the present time. Unlike well-intentioned salvation-orientated ideas about preparing for a better future, this chapter is orientated to what might be done in the meantime. Perhaps, in the past, it may have been noble to consider how to save the world for the next generation(s). Nowadays, it is challenging enough to figure out how to live well with the world today, and this chapter offers a contribution to how it might be possible in the educational task.

Happiness Before investigating the core ideas of the chapter, it is essential to establish an understanding of how the concept of happiness is defined. Throughout the forthcoming argument, the term will describe a state of connection, specifically, three domains of relationship. First, the experience of being connected to self, to one’s core being,

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or soul. Second, the connection with other people, including those in one’s family, tribe, community, and society. Finally, the third connection relates to recognising and engaging with the planet, the more-than-human environment, both animate and inanimate; the soil. This is, as Kumar declares, ‘a new trinity for our time’ (2013), although it has roots that extend back to a much earlier history. Such a view of being in the world as a place of happiness is incorporated into the Buddhist principle of right livelihood—samma ajivo. This is the balanced position of making a living out of who we are as individuals, which is rooted in respect for self, others, and the world. The concept of the right livelihood is aligned with the pursuit of Gross National Happiness (GNH), as practised in Bhutan, a policy framework for promoting the conditions for happiness on a national scale (For a more detailed consideration of how this relates to educational policy in Bhutan, see Robles, 2016). In the context of this chapter, happiness in education is where the conditions are established so that students and educators can connect more deeply with themselves, others, and the planet. It is a perspective on happiness that is more than psychological or emotional. This is a view of happiness that is relational and, furthermore, is beyond the sociological domain. The use of the term happiness has, in addition, spiritual and ecological dimensions and is perhaps more akin to the notion of communitas. This is a term originating in the work of Victor and Edith Turner, anthropologists interested in group culture. Communitas fountains up unpredictably within the vast array of human life. … communitas occurs through the readiness of the people—perhaps from necessity—to rid themselves of their concern for status and dependence on structures and see the fellows as they are. Why it comes is unanswerable, except through the mercies of the energy of nature and through spirits. One can answer with a functionalist explanation, but the randomness of the events renders this ineffective. … communitas is a group’s pleasure in sharing common experiences with one’s fellows (Turner, 2012, pp. 1–2). In the discussion of the ideas that follow the intention throughout is that they serve to establish the culture, the relational ‘soil’ out of which such happiness might be cultivated.

Beyond Transactional Analysis Towards Educational Transactional Analysis Readers may be familiar with transactional analysis (TA), the psychological model developed by Eric Berne (1910–1970) during the 1960s. The principles of the approach are essentially humanistic; the importance of positive unconditional regard, a belief that people are ‘OK’, an ability to think, and a commitment to personal growth. Berne developed models to make sense of how people grow up, how they make sense of their experiences, and how people communicate. Berne practised within the clinical fields of psychiatry, psychotherapy, and counselling, working extensively with adult patients experiencing trauma and dysfunction. Since its early

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days, the TA professional community has been mainly situated in the clinical arena and practitioners are, for the most part, accredited professionally as psychotherapists and counsellors, continuing in the work of Berne, focused on resolving, healing, and restoring patients to good mental health. However, from the early days of TA, educators were curious as to how Berne’s ideas might be ‘translated’ into the work in the classroom. First-generation TA educators, including, for example, Jean Illsley Clarke, began to adapt models and applications based on psychodynamic theory to use with parents and children (Clarke & Dawson, 1998). Since around the late 1990s, the growth of TA within the educational field expanded to such an extent that it is now recognised as a distinct field of application within the TA professional community and has an established body of literature, case study material, and emerging research base. One way in which EdTA is different from the original, clinical-orientated transactional analysis is that the educator is asking how such a psychological framework can be useful when the ‘client’ is not a patient, and the task of the practitioner is not to heal. This is a fundamental question for those of us who are interested in applying psychological models outside of a pathological, diagnostic frame of reference. It is a fundamental question for a positive psychology (Borrow, 2007b). A core TA concept that was Berne’s approach to understanding the structure of human personality is the metaphor of ego states. In brief, he noticed that at any given moment, individuals behave, think, and feel in consistent patterns—an ego state— and that three such patterns can be distinctly identified. For example, there are times when the individual replays the thinking, feeling, and behaviour copied from the grown-ups who were in charge and cared for them in the past. Berne referred to this as the Parent ego state. Berne noticed that at other times, individuals replay the thinking, feeling, and behaviour that they experienced internally when they were in childhood, and this he termed as the Child ego state. Finally, Berne described how on occasion, the individual will respond to the here-and-now reality with thinking, feeling, and behaviour, which he named the Adult ego state. TA is a highly visual framework, and Berne presented the ego states as three stacked circles; see figures (Figs. 9.1 and 9.2) respectively. An illustration of how ego states might apply to school can be explained as follows. The Parent ego state comprises an archive of retrievable experiences of being cared for and controlled by others. Although this invariably includes episodes involving mothers, fathers, and other parental figures including teachers. In other words, when students are at school, they are creating an imprint of what being a learner means for themselves, in addition to an idea of what being in charge looks like through the impact of the teacher. It is this latter experience that is ‘archived’ into the student’s Parent ego state, and which remains available for activation later. What this means is that at times when I am teaching, I might replay the thinking, feeling, and behaviour of one of my teachers from forty years ago. I do not consciously do this; it is simply a reaction to a situation, and the archival material immediately ‘downloads’ into the present moment. A case study from an educational TA practitioner might illustrate how this looks in practice. Julie is a primary school teacher working in the north

9 Happiness and Hope in Education Fig. 9.1 The classic ego state model (Berne, 1961)

Fig. 9.2 The C-A-P ego state model

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of England, and she shares an experience of using TA in navigating a journey from shade into light. I wanted to share with you this narrative and the impact that it has had on me. I have a child in my class who has severe behaviour issues. This child has been hurting children, and like any class a teacher would do, I had to intervene and put a stop to it. I see this as my duty of care, of being in ‘loco parentis’ and keeping all children in my care safe. I pulled on all of my TA resources, which started with contracting, and I demanded with the school’s senior leadership team that there must be a tight contract in place with all parties to ensure that psychological games would not be played out. (There was a plan in place for this child, but it was too loose). This process was a challenge, and I have managed to secure a contract with all parties. I also knew that I had to keep myself functionally fluent and grounded throughout this process. I’ve had many days where I’ve been shouted out by this child, told that I’m a rubbish teacher, ‘Why can’t you go and work in another school? I hate you!’ Doors have been slammed, books thrown, the list continues… And whilst this was happening, I caught my internal process as I was deeply triggered by their behaviour. When the boundaries were put in place for this child. I was able to hold myself as a TA educator, as a Primary School teacher, as a human being. What I’m saying is that I was me–Julie–and now I know who I am as an Educator. I’m caring, potent, proactive, and give permissions to myself and others. I keep children safe; I am passionate about getting the conditions right for teaching and learning. I account, I’m OK, and so are others; I reflect on my practice, I hold my hands up and accept fault if I don’t get something right, I ask for support. I’m in relation with others, and I stick to my values and what I believe in. I was constantly thinking about the three principles of TA ; that people are OK, that people can think, and that change is possible. The new contract was put in place three weeks ago, and there has been a significant shift and change for this child. The child now completes work, which is set, has stopped hurting other children, is coming to school on time most days. Some days this child was arriving at 11.30 am before the contract was put in place; now, the latest that this child has arrived after the contract has been put in place is 9.30 am. The child has stopped shouting at me and is much more settled in school, and I’ve noticed they now smile. One day the child said, “I couldn’t wait to get to school this morning.” and they worked all day. Without this contract for behaviour, then no learning could take place for this child. I knew that the rupture between the child and me was healing when the child asked if I would sit opposite them when we had Christmas lunch the other day. That was a moment when I just thought, ‘WOW’! (Rogan, personal communication, April 23, 2019). What comes across in this account is the obvious impact of the intervention on the child, who clearly is experiencing a higher level of connection with self and others. However, what arguably impacts most is the wider sphere of impact. The teacher herself is clearly affirmed in being part of the intervention—she is not simply a technical operative ‘doing something’ to the child; she is in it, invested and engaged in the relationship. But so is the wider school community and presumably the child’s

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family. Working for happiness in education is not a private affair; the educational task is always part of a public project, a civic purpose. These stories (see also Wong & Newton, 2003) are not about individual conquests but collective flourishing.

The Problem with Wellbeing In this section, the broader theme of wellbeing is addressed and offers a perspective that might be controversial or at least provocative to those readers engaged in mental health work in education. First, it should be remembered that this opening critique is based on a Western, Anglo-American cultural context and that it might not be recognised as typical for readers in other parts of the world. However, what is experienced in the western system may have a pervasive influence beyond its immediate geographic zone. There has been Western educational colonisation in many mass schooling systems around the globe. This has in part been due to historical associations with colonial dominance or due to the more contemporary neo-liberal, multi-national capitalism that has infected education policies the world over. There has arguably been an increasing trend towards homogeneity of educational experience, instigated by a managerial approach to standardising what goes on in schools. To extend this critique is beyond the remit of this chapter, but instead, continue with a focus on the impact of this ‘development’ in relation to the deterioration of mental health among children and young people (and by extension the teachers who work within such a system). Globally there has been increasing interest expressed by social and political commentators regarding the rise in mental health problems among populations of children (for example, see Palmer, 2006). Certainly, within the UK, the government’s response to this concern has been to instigate a number of initiatives to support children with mental health issues and to promote wellbeing for all in school-based interventions. Recruitment of ‘mental health first aiders’ and establishing services to pick up on low-level mental health concerns have been funded in the recent past. Naturally, any response to improve mental health is welcomed, and professional educational associations have broadly supported the new initiatives. Nevertheless, in the context of promoting happiness in education, the new flush of interest by mainstream parties in resolving mental health problems requires robust critique. By doing so, there is a profound misjudgement of what is needed to adequately address the deep disconnection at the root of mental disease. One of the most significant concerns in addressing mental health in schools is that issues are regarded as rooted in the individual child. Typical of a medical model of health is the notion that the cause of dysfunction is organic to the patient (and we are talking to patients when discussing ill health). So, there is much discussion in government policy and guidance of ‘disorder,’ ‘diagnosis,’ ‘treatment,’ and ‘pathology,’ all of which situate the problem in the child. There are two immediate consequences of such terms of reference; first, it conveniently separates the child from the impact of their environment, and second, it displaces the potential of education as a means

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of promoting health with the clinical authority of the medical profession. This is arguably anti-educational, and in doing so, furthers the damage of disconnection. My point here is that an uncritical acceptance of a western view of mental health and wellbeing, with its origins in individuation, pathology, and as separate from social and ecological consideration, is extraordinarily limited given the contemporary lives of children, young people, and families in global economic systems (Barrow, 2019, p. 28). Far from contributing to changing the world in which mental health is at risk, such educational policies become increasingly part of the problem that they are designed to resolve. While professionals continue to isolate the stress that children experience from the wider social and environmental web of connection, interventions will invariably fail. Understandably some readers may be exasperated at this critique—arguing that surely these recent efforts are better than none at all. However, typically interventions are delivered by health care practitioners into a broader health service that prioritises adult intervention at the expense of that for children and adolescents. The input is designed to maximise efficiency and is undertaken in clinics, confidential rooms on school sites or units attached to hospitals. Programs are designed by mental health specialists and emphasise familiar themes, including depression, low selfesteem, anxiety, body image, gender identity, eating disorders, and self-harm. The intention of this paper is certainly not wanting to minimise the seriousness that these issues present to individuals and families. The concern, however, is that in order to remain efficient, and therefore, meet practice standards, mental health practice is more effectively organised by grouping via ‘issues.’ It is preferable that young people can ‘fit’ conveniently categorisation. More importantly, though, is that none of the current diagnosis tools acknowledges disconnection from soil or soul. Dysfunction is regarded primarily as a failure of social relationship or socialisation with cultural norms.

Being Well in the World So, what might the alternative approach involve? Being well in the world is an oblique reference to trying ‘to be at home in the world,’ a turn of phrase from Hannah Arendt, who explains that this is ‘…. an unending activity by which, in constant change and variation, we come to terms with and reconcile ourselves to reality, that is, try to be at home in the world.’ (1994, pp. 307–308). For Arendt pursuing a virtuous life—the pursuit of happiness in the context of this chapter—involves an ongoing process of reconciling ourselves with a world that, by its very nature, is rarely the way we want it to be. To make sense of this in educational terms, Biesta, a contemporary academic philosopher, explores this further in relation to the educational arena. Trying to be at home in the world refers to the difficult task of trying to be at home where we are precisely not at home, where we have left our home to be in the world. To stay, in an ongoing dialogue with who, and what, is the ‘other’, is what I will

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refer to as the task for an education that is neither child- nor student-centred. Nor is it curriculum- or subject-centred, but one that seeks to be world-centred, always aiming to be (re)turning our students to(wards) the world and to arousing their desire for trying to be at home ‘out there’ (Biesta, 2017, p. 2). There is a new global generation of young people, and they both need and deserve an entirely reframed view of wellbeing if they are to flourish in a world that many of its educators will not see. It is necessary to look beyond how the current and previous generation of policymakers and practitioners have understood and designed ‘mental health’ and let go of the notion that it is about individual deficiency. As fellow creatures of the world, all are interconnected, inextricably tied into the existential dilemmas which involve and engage the more-than-human systems and, indeed, the planet itself. It is a limited imagination that develops more counselling services and projects, working with higher numbers of individual ‘patients’ in clinics, hospital wards, and private therapy rooms in pursuit of what is sufficient for what young people will most need. A more progressive discussion might point in the direction of eco-psychology and eco-psychotherapy. Developed in the late twentieth century, an increasingly distinct philosophy, writing and practice have emerged focused on connecting the human condition with that of the non-human, natural world. Paul Shepard, one of the foundational writers, reframes the function of the fragile skin by referring to ‘the self with a permeable boundary… constantly drawing on and influencing its surroundings, whose skin and behaviour are soft zones contacting the world instead of excluding it… Ecological thinking registers a kind of vision across boundaries.’ (In Shepard & McKinley, 1969, p. 2). This appreciation of just how unrealistic a western sense of being well is separate from the rest of the world is accentuated further by psychotherapist Larry Robinson explaining problems with conventional responses to the notion of ‘mental health.’ The second problem is with the language itself, which tends to de-animate the world, reducing it (and us) to a collection of objects being acted upon by other objects. It removes the soul (anima) from the world. It leads us to experience ourselves and our clients as more or less poorly functioning machines. Treatment, then, becomes a matter of fixing the broken machine or re-programming it for more efficient use. ‘Whose use?’ One might ask (Robinson, in Buzzell & Chalquist, 2009, p.25). Robinson goes on to describe a way of responding to dis-ease in the world, calling for a therapeutic response ‘informed by a very different metaphor, an organic one. In this model, things are nonlinear, imprecise, slow, meandering, even inefficient’ (ibid. p. 26). I suggest that it is not only a cure, which is connected to the experience of being outdoors, but that education for happiness takes on a different quality when carried out beyond the confines of the school building. Essentially, I am talking about education arising through being in the world, engaged in the activity, and connected bodily in the teaching and learning experience. This kind of education is one rooted in natality, the final theme to which I now turn in bringing this chapter to a conclusion.

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Natality While many readers will be familiar with the term ‘mortality,’ perhaps fewer will recognise ‘natality’. I am paying attention to the idea in this discussion because it is arguably a powerful philosophical basis for happiness and hope in education. The word literally refers to birth, but it carries a more symbolic or metaphorical potential, in a similar way that mortality refers to more than the fact of death. Arendt is arguably the first modern thinker to write about natality, certainly in western thinking. Throughout her career as a social theorist, Arendt defined, elaborated, and applied the concept of natality (Arendt, 1958). For Arendt, natality provided the impetus for change and the promise of renewal of the human race. She could see that it was by the fact of birth that so much was made possible, and consequently, the quest of the individual was to find a way of reconciling oneself with the world, to make it one’s home. Arendt considered natality in terms of education in the context of schooling. Basically, we are continually educating for a world that is, or is becoming, out of joint, for this is the basic human situation, in which the world is created by mortal hands to serve mortals for a limited time as home. Because the world is made by mortals, it wears out; and because it continuously changes its inhabitants, it runs the risk of becoming as mortal as they. To preserve the world against the mortality of its creators and inhabitants, it must be constantly set right anew. The problem is simply to educate in such a way that a setting-right remains actually possible, even though it can, of course, never be assured. Our hope hangs on the new which every generation brings … (Arendt, 1994, p. 192). If we return to the earlier case study, we can frame the teacher’s intervention as a preparation for a new beginning for the child. She, the teacher, manages her own disturbance without encroaching on the distress of the child. She demonstrates how to be in the world when it is so different from the one who expected or hoped it might be. In doing so, the teacher is obliged to resist an unchecked, judgemental reaction and instead pay attention to the needs of the student in such a way as to risk their relationship (The careful structuring implicit in the tighter contract has the potential to over-stretch the tolerance of the child and possibly the parents and other staff). In the teacher’s account, we get a sense of how she ‘interrupts’ the life of the student and, in doing so, ‘summons’ them into a new experience of being in the world. This is sometimes what teachers do, and it is arguably the very essence of educational work. The teacher does not ‘sub-contract’ the intervention to another person; she engages in the ‘beautiful risk of education’ (Biesta, 2014). It refers to the encountered experience of being taught by someone, not just anyone. This is where both student and teacher are irreplaceable, a moment where no one else will do. Such encounters are exquisite, exceptional and stay with us for the rest of our lives. It is in these profoundly relational processes in which we might be born anew, in this world, through the presence of another, that happiness and hope lie in education.

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Conclusion In this chapter, I have set out to explore a series of related themes which form a coherent approach to promoting happiness and hope in education. I have wanted to acknowledge that to do so involves challenge and diligence on the part of the teacher, often requiring them to both manage internally and demonstrate externally how to exist in the world, accepting its duality and difference. To do so, I suggest, means that we become more authentically connected to ourselves, others, and the planet itself. This is no easy task, and the language of happiness and hope can be deceptive for newcomers to this type of work. To remain curious when we least want to be so, to be grounded in uncertainty when we most long for surety, and to be courageous when we feel fearful is what is asked of us in pursuing the kind of happiness that connects. As communities around the world face levels of disconnection—spiritually, psychologically, socially, and ecologically—these qualities, curiosity, groundedness, and courage, are most important for the times we live in (Burns, 2015).

References Arendt, H. (1958). The human condition. University of Chicago Press. Arendt, H. (1994). Understanding and politics (the difficulties of understanding). In J. Kohn (Ed.), Essays in understanding 1930–1954 (pp. 307–327). Harcourt, Brace and Company. Barrow, G. (2007a). Transactional analysis, pastoral care and education. Pastoral Care in Education, 25(1), 21–25. Barrow, G. (2007b). Wonderful world, beautiful people: Reframing transactional analysis as positive psychology. Transactional Analysis Journal, 37(3), 206–209. Barrow, G. (2015). Transactional Analysis in the classroom, staffroom and beyond. Pastoral Care in Education, 33(3), 169–179. Barrow, G. (2017a). The case for natality in education and why it matters. Pastoral Care in Education, 35(4), 284–292. Barrow, G. (2017b). Natality: An alternative existential possibility. Transactional Analysis Journal, 44(4), 311–319. Barrow, G. (2019). Being well in the world: An alternative discourse to mental health and well-being. Pastoral Care in Education, 37(1), 26–32. Barrow, G., & Newton, T. (Eds.). (2015). Educational transactional analysis: An international guide to theory and practice. Routledge. Berne, E. (1961). Transactional analysis in psychotherapy. Grove Press. Biesta, G. J. J. (2014). The beautiful risk of education. Paradigm Press. Biesta, G. J. J. (2017). Trying to be at home in the world: Teaching for world-centred education. A paper presented at the Annual Meeting of the American Educational Research Association, San Antonio, Texas, April 2017. Burns, C. (2015). The moth: This Is a true story. Serpent’s Tail. Buzzell, L., & Chalquist, C. (2009). Ecotherapy: Healing with nature in mind. Counterpoint. Clarke, J. I., & Dawson, C. (1998). Growing up again: Parenting ourselves, parenting our children. Hazelden. Culshaw, S., & Kurian, N. (2021). Love as the lifeblood of being-well: A call for care for teachers in England’s schools. Pastoral Care in Education, 39(3), 269–290. Kumar, S. (2013). Soil, soul, society: A new trinity for our time. Leaping Hare Press.

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Palmer, S. (2006). Toxic childhood: How the modern world is damaging our children and what we can do about it. Orion. Robles, C. M. (2016). Education and society in Bhutan: Tradition and modernisation. Routledge. Shepard, P., & McKinley, D. (1969). The Subversive science: Essays toward an ecology of man. Houghton Mifflin Company. Turner, E. (2012). Communitas: The anthropology of collective joy. Palgrave Macmillan. Wong, G., & Newton, T. (2003). A chance to thrive: Enabling change in a nursery school. Transactional Analysis Journal, 33(1), 79–88.

Chapter 10

Interdisciplinary Perspectives on Social-ecological Wellbeing Prateep Kumar Nayak and Sisir Kanta Pradhan

Abstract Social wellbeing is a multidimensional and complex concept with deeprooted social and ecological dimensions that are inherently diverse. Because human life is not compartmentalised, the full realisation of one’s wellbeing will depend on social-ecological realities and conditions in an integrated way. Recent research recognises that the goal of enhancing social wellbeing as a key component of sustainability will not be achieved if it remains cut off from ecological and environmental processes unfolding alongside, and therefore, it is important to explicitly consider ecological outcomes as well. However, many of the earlier studies focus on social, economic, and human dimensions of wellbeing with little recognition of the potential role of ecological and environmental factors. In this chapter, we apply a SES perspective to develop a comprehensive view of wellbeing that builds on the premise of a highly interconnected system of humans and the environment. We emphasise that social wellbeing devoid of ecological considerations may provide incomplete ‘quality of life’ and measures of satisfaction with a gross imbalance in the levels of material, relational, and subjective dimensions. To address this gap, we provide (1) a social-ecological systems (SES) perspective to develop a novel understanding of social wellbeing by linking it with ecological imperatives, and (2) analytically outline some of the key dimensions useful to study the novel concept of social-ecological wellbeing (SEWB). Keywords Wellbeing · Social-ecological system · Quality of life · Sustainability

Research on wellbeing has gained prominence in recent decades (Britton & Coulthard, 2013; Coulthard et al., 2011). While some scholars use the term ‘human wellbeing’ (Gasper, 2007), others have preferred to use ‘social wellbeing’ (Coulthard et al., 2011) as a broader concept within the development literature. Understanding P. K. Nayak (B) · S. K. Pradhan University of Waterloo, Waterloo, Canada e-mail: [email protected] S. K. Pradhan e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_10

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wellbeing takes us to the original work done by Gough and McGregor (2008), who defined it as “a state of being with others, where human needs are met, where one can act meaningfully to pursue one’s goals and where one enjoys a satisfactory quality of life.” They characterise social wellbeing using a three-dimensional framework that includes the material, relational, and subjective aspects of human life. The material dimension involves the tangible and physical needs of individuals in relation to what they already have. The relational dimension addresses the relationships and interactions people rely on to derive wellbeing by using what they already have. The subjective dimension of wellbeing explains individual feelings and gives meaning to the personal and inner values of an individual in how they perceive and make sense of their life. These three dimensions influence the level of wellbeing within a specific context, provide practical measures to categorising peoples’ ‘state of being’ and ‘quality of life’, and help them to think of the material, relational, and subjective satisfaction that is useful to pursue their goals (Coulthard et al., 2011; Fischer et al., 2015; Nayak & Berkes, 2019). Social wellbeing is inherently useful as it provides a rudimentary understanding of the key elements necessary for human existence. In this context, the threedimensional social wellbeing approach paints a comprehensive view with adequate attention to context specificities and diversity of values (Coulthard et al., 2011; Weeratunge et al., 2014). However, many of the earlier studies focused on social, economic, and human dimensions of wellbeing with little recognition of the potential role of ecological and environmental factors. Recent research recognises that the goal of enhancing social wellbeing as a key component of sustainability will not be achieved if it remains cut off from ecological and environmental processes unfolding alongside, and therefore, it is important to explicitly consider ecological outcomes as well (Armitage et al., 2012; Brueckner-Irwin et al., 2019). In this chapter, we emphasise that social wellbeing devoid of ecological considerations may provide incomplete ‘quality of life’ and measures of satisfaction with a gross imbalance in the levels of material, relational, and subjective dimensions. To address this gap, we provide (1) a social-ecological systems (SES) perspective to develop a novel understanding of social wellbeing by linking it with ecological imperatives, and (2) analytically outline some of the key dimensions useful to study the novel concept of social-ecological wellbeing (SEWB).

A Social-ecological Perspective on Wellbeing Social wellbeing is a multidimensional and complex concept with deep-rooted social and ecological dimensions that are internally diverse. Because human life is not compartmentalised, the full realisation of one’s wellbeing will depend on socialecological realities and conditions in an integrated way. We apply a SES perspective to develop a comprehensive view of wellbeing that builds on the premise of a highly interconnected system of humans and the environment (Berkes, 2011). The social-ecological systems are seen as coupled, interdependent, and co-evolutionary

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(Glaser, 2006; Kotchen & Young, 2007; Turner et al., 2003). Social-ecological systems are also multi-level and nested, both vertically and horizontally, and include the human (social) and the biophysical (ecological) subsystems (Berkes and Folke, 1998; Berkes, 2011). These subsystems have multiple components ranging from the cultural, economic, and political aspects within the social domain and the geochemical, physical, biological, and hydrological features within the ecological domain, which are integrally linked in a continuous process of complex interactions, and they influence each other (Nayak, 2014). It is worth noting that the various components of the social and ecological subsystems potentially and combinedly act to facilitate the material, relational, and subjective dimensions of wellbeing. Social-ecological systems are complex, integrated systems in which humans are part of nature (Berkes and Folke, 1998). In contrast to simple systems, complex systems are characterised by attributes that include nonlinearity, uncertainty, selforganisation, scale, and emergence (Berkes et al., 2003; Holling & Gunderson, 2002). This implies that wellbeing analysis can tremendously benefit from each of the complex systems’ attributes both to understand how they can hinder its realisation by individuals and communities and to embrace them in ways they can facilitate wellbeing. The concept of social-ecological systems (SES) emanates from the thought that humans (and their society) and the natural environment that hosts them are inherently linked (Millennium Ecosystem Assessment [MEA], 2005; Turner et al., 2003; Levin & Clark, 2010). Application of a SES perspective, therefore, highlights ways in which to integrate humans with nature and considers any deviation in this process as detrimental to ecosystem processes and human wellbeing (Berkes and Folke, 1998). Just as humans have the ability to impact biophysical processes within a natural system through their actions, biophysical factors do affect human wellbeing. A SES perspective provides crucial insights into how the subsystems and their components are integrally connected (Berkes, 2011). Consequently, addressing only the social dimensions in the absence of proper consideration of ecological processes will not be sufficient to achieve integrated benefits such as resilience or wellbeing (Charles, 2004; Folke et al., 2005). In reality, this means that social and ecological processes work together to provide meaning to the full range of wellbeing humans aspire to achieve within their specific contextual realities. The social-ecological systems perspective appreciates the ability of humans to influence ecosystem structures and functions and their ability to alter wellbeing, either positively or negatively (Dale et al., 2000; Halpern et al., 2008; Waltner-Toews & Kay, 2005). It helps contextualise wellbeing within a social-ecological system of thinking. Nayak and Berkes (2011) highlight that “a SES framework offers a tool to consider multi-level analysis, diverse realities, and therefore, make available a number of possibilities to comprehend complexity within a SES”, and this may be linked to how we expand our understanding of wellbeing. Nayak (2014: 2) further clarifies this perspective: “SES approach provides a way forward to consider the integration of the social and ecological domains and examine related component in the subsystems, i.e., (1) economy, culture, institutions, and politics within the social subsystem and (2) biotic and abiotic processes representing food web, and geological, hydrological, and

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climatological features of the ecological subsystem”. Thus, the SES approach helps in seeing wellbeing from an interdisciplinary and inclusive perspective as it allows scholars to look beyond theoretical, methodological, and disciplinary boundaries. In reference to social-ecological systems, MEA (2005) stresses the importance of the ‘relationship’ between services and opportunities provided by the ecosystem and human wellbeing. It emphasises the scientific basis for action that encourages the contributions of the ecosystem to human wellbeing without compromising its longterm productivity. In sustainability science, ‘interaction’ between the environment and the people depending on it forms the core approach (Kates et al., 2005). The reconciliation between the development needs of a society with the environmental limits of the planet relies on the meaningful dynamic interactions of nature and society to make progress on sustainable development concerns. It recognised the dual process of how society shapes the environment and how environmental change influences societal expectations (Clark & Dickson, 2003; Levin & Clark, 2010). Nayak and Berkes (2014) focus on the ‘connections’ (or ‘disconnections’) between people and the resource environment to deal with processes of ecosystem change and marginalisation. They define social-ecological disconnection “as the physical, psychological, economic and political separation of people from their environment that may result from loss of access and tenure rights, loss of livelihoods, out-migration, and loss of environmental knowledge and sense of stewardship” (Nayak & Berkes, 2014). We emphasise that attention to the range of factors as outlined above (i.e., relationships, interactions, and connections) offers a dynamic approach to examine wellbeing. The importance of combining social-ecological perspectives has pushed scholars to propose novel concepts and frameworks. Brueckner-Irwin et al. (2019) have developed ‘social-ecological wellbeing’ (SEWB) as a novel term and an integrative framework that brings together social wellbeing and ecological resilience in the context of protected areas. SEWB is defined as the state of a social-ecological system that provides a context for ecosystem resilience to flourish, facilitates the fulfilment of human needs, and helps maintain individual quality of life. Further, “it is understood as a system state in which (1) the ecological subsystem can absorb disturbances and reorganise to retain essentially the same function, structure, identity, and feedbacks; (2) the social subsystem exists such that human needs are met, one can act meaningfully to pursue one’s goals, and one enjoys a satisfactory quality of life; and (3) the subsystems interact with each other” (Brueckner-Irwin et al., 2019). We emphasise that SEWB is a more realistic way to conceive human development as integrated into ecological sustainability and vice versa. Such an understanding is necessary because human wellbeing is influenced by social and ecological realities, processes, and dynamics.

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Key Dimensions Useful to Study Social-ecological Wellbeing As discussed above, there has been significant work on the social wellbeing concept (Gough and McGregor, 2007; McGregor, 2008). However, there is also a growing recognition of the need to develop an integrated understanding of wellbeing based on social and ecological perspectives. We have proposed a social-ecological systems perspective that advocates for the analysis of social-ecological factors and their mutual feedbacks to examine wellbeing. The use of coupled social-ecological systems lens is helpful in deriving crucial insights on five core dimensions to better understand and further examine SEWB. The section below outlines these attributes and provides insights into their significance.

The Drivers of SEWB The multidimensional nature of wellbeing makes it imperative to understand the key elements and processes shaping it, which can be further analysed through the concept of drivers. Following (Millennium Ecosystem Assessment (Program) [MEA], 2005), we define drivers as anthropogenic and natural factors that have the ability to influence direct or indirect, positive or negative change. As a result, the realisation of wellbeing is closely associated with the role of internal, external, and multi-level drivers. Drivers help expose when and through what process (how) the three dimensions of wellbeing may be affected, either negatively or positively, leading to diverse impacts and an increase in vulnerability (Dominati et al., 2010; Nelson et al., 2006). Geist and Lambin (2002) refer to the ongoing proximate causes (i.e., human activities or immediate actions at the local level) and underlying forces (i.e., fundamental social processes at national and global levels) to clarify the range across which drivers operate. Such multidimensional nature of drivers introduces new dynamics and uncertainties for the full realisation of SEWB. Recent work provides evidence that analysis of drivers is helpful in determining the level of social-ecological wellbeing through the understanding of adverse impacts from rapid changes in the social, economic, institutional, and ecological domains (Kofinas & Chapin, 2009; Nayak & Armitage, 2018). Different drivers might bring different values and subjective interpretations in how people perceive and interpret wellbeing. What role drivers can play in furthering our understanding of SEWB? Drivers are often classified as either anthropogenic or natural (Dominati et al., 2010). This means drivers imbibe elements of both the social and ecological subsystems as discussed above, i.e., sometimes exclusively representing the social or ecological influences, or a combination of both, at other times. This makes drivers capable of bringing specific attention to the ‘social’ and the ‘ecological’ in how we conceptualise socialecological wellbeing. We emphasise that these different types of drivers and their nature of influence will differ with a shift in focus to SES-oriented wellbeing. From

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an analytical perspective, therefore, drivers are crucial in identifying the source of SEWB spanning its material, subjective, and relational aspects. If drivers are factors that shape SEWB, knowing them in advance can potentially enhance the chances of achieving wellbeing.

Scale and Unit of Analysis Human interactions and transactions that facilitate wellbeing traverse multiple systems, cultures, and societies. The variety of boundaries humans navigate in their pursuit of wellbeing is not often coterminous nor even straightforward. Consequently, wellbeing is not fixed in time and space, which warrants further examination of the scale dimension of SEWB. Moreover, a change in perspective on social-ecological wellbeing has scale implications. What are the scale and levels that offer a context for studying wellbeing? In answering this question, we need to pay attention to both physical and abstract boundaries and develop an understanding of the multiple dynamics that make boundaries fluid uncertain and complex. As a result, it may be difficult to define a scale or a unit of the area within which to achieve wellbeing. A more systematic treatment of SEWB will require scale-sensitive approaches (i.e., temporal, and spatial) to properly analyse the interactions and cross-influence between the components of a social-ecological system and the material, relational, and subjective dimensions of wellbeing. Not necessarily, SEWB always takes place at the system level. Social-ecological contexts within which to study wellbeing have received scholarly attention (Brueckner-Irwin et al., 2019; Coulthard et al., 2011). However, the need to consider multiple scales at which wellbeing occurs and is realised bears significance. For example, wellbeing research has specifically focused on the individual, group, and community levels (Coulthard et al., 2011). In doing such scale-specific analysis of wellbeing, it is possible to address precise problems and issues hindering SEWB or enhance factors that help promote it. Systematic treatment of multiple dimensions of SEWB requires attention to scale and levels at which to focus on wellbeing (Scheffer & Carpenter, 2003). A related aspect of scale is to focus on the units of analysis for measuring SEWB. In other words, what is the social-ecological unit that offers a context for studying wellbeing? Most wellbeing studies tend to emphasise a single system (White, 2008). That is, research has focused on wellbeing within specific sectors such as fisheries (Britton & Coulthard, 2013; Coulthard et al., 2011), forests (Overdevest & Green, 1995), protected areas (Brueckner-Irwin et al., 2019; Cumming, 2016), coastal regions (Fabinyi et al., 2014; Johnson et al., 2018; Weeratunge et al., 2014), and others. This may constitute a limited approach to study wellbeing as fixed boundaries or limiting wellbeing to specific resource systems inevitably excludes many interrelated factors essential to obtain the material and non-material benefits that constitute wellbeing (Nayak & Armitage, 2018). A unit of analysis for wellbeing may have physical (e.g., village or revenue borders, resources demarcations, landscape, or legally defined limits), normative (e.g., culture, customs, practices, rituals, formal/

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informal law, institutions, social interactions) and functional (e.g., management, regulation, enforcement, benefit-sharing, conflict resolution) boundaries. Further, clarifying these crucial dimensions is necessary for our pursuit of social-ecological wellbeing. In this context, social-ecological units can be understood through a range of relationships, interactions, and connections between people and their environment that offers a dynamic context for wellbeing.

Equitable and Just Wellbeing A better understanding of wellbeing relies on a systematic focus on equity and justice considerations and specific attention to the question about who wins, who loses, mechanisms for benefit distribution, and procedural inclusivity (Lam & Pitcher, 2012). Recognising complexities surrounding the material, subjective, and relational realities is possible through the use of a social and environmental justice lens as it promises to help identify key motivations and ingredients of wellbeing. Our analysis focuses on equity and justice as both are the cause and effect of SEWB (Weeratunge et al., 2014). For example, an approach oriented towards equitable share and justice concerns is useful to clarify the impacts of wellbeing outcomes on individuals and community groups and expose whether they are disproportionately biased (Walker & Bulkeley, 2006). Recent literature suggests that changes and shifts in ecosystem processes, structures, functions, and services may redistribute wellbeing benefits among stakeholders (Selkoe et al., 2015), and such redistribution may lack sensitivity to equity and justice. In economically and socially deprived societies, wellbeing is often understood as an entitlement of the rich and powerful. Consequently, wellbeing is assessed based on its outcomes being beneficial to the selected few, the elites in the society, without consideration of the fact that the same outcomes of wellbeing may be adversely affecting others (Nayak et al., 2016). We draw two examples from the wellbeing experiences of the fishers engaged in inland and coastal fisheries of the Bay of Bengal and the South China Sea, where the outcomes are largely in favour of the class and caste elites or the powerful people that own aquaculture farms, respectively, but have produced adverse consequences for traditional resource users (Armitage & Marschke, 2013; Nayak & Berkes, 2010). In the case of Chilika Lagoon, Bay of Bengal, India, adverse impacts of changes in use regime were mainly felt by the socially and economically marginalised and deprived fishers, further impacting their livelihoods, role in institutions, and participation in political multi-level decisionmaking opportunities. Wellbeing outcomes and benefits went solely to the higher caste and economically stronger elites (i.e., the non-fishers by caste) through forced encroachment, de facto privatisation, illegal ownership and control, and political influence to engage in tiger shrimp aquaculture (Nayak, 2014). In the case of Tam Giang Lagoon, South China Sea, Vietnam, state-led privatisation of lagoon fishing area benefits most of the fishers who adopted fixed-gear fishing methods resulting in their higher levels of wellbeing, at least material wellbeing. However, this practice excluded the fishers that use mobile gears, and they faced challenges in areas of

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access, livelihood, and management of resource conflicts, all of which resulted in an overall loss of wellbeing for these marginalised fishers. The case examples suggest that outcomes associated with social-ecological wellbeing create novel opportunities and improvements in social and economic mobility for many but at the cost of others that are already disadvantaged. These differences in the distribution and allocation of wellbeing outcomes and exclusion of certain people from procedures related to that directly speak to issues of equity and justice as conditions influencing wellbeing (Low & Gleeson, 1998; Nayak & Armitage, 2018). Equity and justice concerns facilitate an understanding of who defines the narrative and discourse of wellbeing, at whose cost and how can this be addressed.

Influence of Power Dynamics Power is often an invisible but active element in social-ecological wellbeing. Power is expressed through social relations and institutions, the variety of positions actors hold in the society, and the narratives and the very language used to give meaning to wellbeing require specific attention. There is tremendous potential in connecting wellbeing discourses to the narratives of power, especially within a rapidly changing social-ecological context (Boonstra, 2016; Crépin et al., 2012; Nayak et al., 2016). Important questions to further examine various aspects of SEWB include: (1) What are the benefits of a fresh assessment of the question around who are the winners and who are the losers from SEWB outcomes?, (2) Can there be a deliberate process to push a SES either towards or away from wellbeing?, and 3) Is it possible to comprehensively assess the possibilities that wellbeing outcomes may be deliberately steered by some for their own benefit? These questions alert us to the fact that wellbeing outcomes can have disproportionate benefits or adverse impacts for a range of people, therefore, negatively affecting social relationships, interactions, and power dynamics (Armitage et al., 2011). How to accommodate diverse views on wellbeing, who are the recipients of wellbeing benefits and who controls the decisions on defining the key features of SEWB, and what further actions are required are crucial questions for how to conceive the material, relational, and subjective outcomes. Further, this will require further analysis involving the ‘politics of scale’, ‘politics of position’, and ‘politics of place’, as outlined by Lebel et al. (2005), in order to further develop the concept of social-ecological wellbeing. Other scholars have added to this view by highlighting the importance of user perspectives and knowledge addressing complex issues surrounding questions around governance and management which equally applies to SEWB analysis. Lack of attention and an inclusive approach to the views and the different perspectives expressed by people whose wellbeing is being discussed can potentially prove counterproductive to the goals of achieving wellbeing and human development (Andrachuk et al., 2018; Narayan et al., 2000; Nayak & Berkes, 2010). There exist several examples of how higherlevel perspectives and practices dominate over ground-level realities through the mechanism of centralisation of decision-making structures, lack of acceptance of

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alternate knowledge, privatisation and nationalisation of resources, market takeover, and restrictive policies and programs.

Governing Social-ecological Wellbeing Work on SEWB has mainly highlighted the importance of wellbeing for societal development. However, there is limited attention to novel mechanisms that are effective in responding to the complex challenges associated with wellbeing. In this context, we highlight the need for governance strategies to help individuals and societies achieve wellbeing. Governance refers to “the interrelated and increasingly integrated system of formal and informal rules [institutions], rule-making systems, and actor-networks at all levels of human society…” (Biermann et al., 2009), which can potentially steer societies towards SEWB. Governance is also understood as “the whole of public as well as private interactions have taken to solve societal problems and create societal opportunities. It includes the formulation and application of principles guiding those interactions and care for institutions that enable them” (Kooiman et al., 2005). Thus, governance approaches offer a clear direction to engage in interdisciplinary concepts such as social learning, adapting, interactions, connections, and institutions as essential elements of social-ecological wellbeing (Armitage et al., 2008, 2009; Kooiman & Bavinck, 2005). A well-defined governance arrangement helps connect the multiple threads of wellbeing and guides the processes through which it is fully realised by individuals and communities. Social-ecological wellbeing is not the work of any one individual or community group. Interactive governance theory (Edelenbos, 2005; Kooiman, 2003; Torfing, 2012) focuses on the interactions and initiatives of a plurality of actors from the public, societal, and private sectors in order to address complex human-environmental issues such as wellbeing. It creates a response to the increasing social-ecological complexity, dynamics, diversity, uncertainties, and unpredictability that undermine our ability to attain wellbeing. SEWB can immensely benefit from governance arrangements that promote multi-stakeholder participation in societal decisionmaking around wellbeing outcomes. SEWB is facilitated through a governance process because governance (1) enhances efficiency, effectiveness, and legitimacy of decision-making processes and (2) creates democratic spaces conducive to the social and political identities of individuals (Edelenbos, 2005; Torfing, 2012). Social and ecological processes related to wellbeing have a two-way feedback relation with governance, i.e., SEWB influences governance and is also influenced by it. Further, wellbeing outcomes largely remain subject to both social and ecological dynamics in this process. Actions and decisions on ecological and environmental by humans as social agents have a direct bearing on SEWB outcomes (Lade et al., 2013). As a result, we need to assess ecological variables such as diversities in the biophysical, biogeochemical, hydrological, and food system processes along with the agency, human relationships, institutional arrangements, rules, and

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norms that impact human aspirations and behaviours (e.g., social variables) influencing wellbeing. Here, the focus of governance is on facilitating these variables towards a more fundamental social transformation that can potentially result in wellbeing. Overall, governance strengthens the structural, normative, and functional foundations of wellbeing.

Summing Up Wellbeing is multidimensional, complex, and relative in nature. It is as much social in nature as it is ecological. Individuals and communities seeking wellbeing draw it from both social and ecological sources. In this context, the use of a social-ecological systems perspective helps outline the key linkages between the social and the ecological components that work together to facilitate wellbeing. The three key dimensions of wellbeing are deeply rooted in both social and ecological realities: (1) Material dimension is linked to income, livelihoods, asset, shelter, food, and other physical resources; (2) Relational dimension includes social relations, family, dignity, social obligations, institutions, and rules and norms that guide relationships; and (3) Subjective dimension relies on security, peace, freedom of choice and action, sense of control and power, values, beliefs, and identity (Dasgupta, 2001; MEA, 2005; Narayan et al., 2000; White, 2010; Coulthard et al. 2015). Appreciation of the social-ecological systems perspective in the context of understanding wellbeing has led to the development of the novel concept ‘social-ecological wellbeing’, which is defined as a “system state in which the ecological subsystem can absorb disturbances and reorganise, the social subsystem facilitates human needs, goals, and satisfactory quality of life and the subsystems interact with each other” (Brueckner-Irwin et al., 2019:1). Wellbeing mirrors a ‘satisfactory quality of life’, the ‘fulfilment of needs’, and a ‘state of being well’ that transcends disciplinary understanding (Gough and McGregor, 2007; McGregor, 2008). It is subjective to individual choices, preferences, and motivations, all of which are strongly influenced by the society and environment they live in (Luthar & Cicchetti, 2000). Wellbeing, in its wider societal connotation, has a strong conceptual grounding in the dynamic linkages between human interests and ecological systems (D. Armitage et al., 2012; Coulthard et al., 2011). It offers a vision of community centrality and a holistic understanding of contextual realities by combining social, economic, environmental, cultural, and political conditions (Johnson et al., 2018; Wiseman and Brasher, 2008a). From a social-ecological system perspective, the integrally linked factors of human actions and biophysical systems have the potential to significantly influence human wellbeing. This complex relationship demands systems thinking by appreciating multiple non-linear feedbacks and the emergence of subsystem behaviours across scales and levels that shape individual and collective preferences and choices in life (Berkes, 2011; Nayak, 2014). Such connections are deeply embedded in the traditional ecological knowledge of resource communities. For example, fisher’s sequencing of the intensity of fishing

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based on the tidal pattern with an understanding of lunar months, judging catch dynamics from the sound of the water, and predicting the change of weather from wind direction in the sea speak volumes about their ingenuity and meaning they associate with their livelihoods and resource (Chakravarty & Basu, 2014). Other natural resource-dependent communities often visualise wellbeing from both the development and social psychological perspectives (Datta et al., 2015; Gough and McGregor, 2007), which often involve material, relational, and subjective dimensions (D. Armitage et al., 2012; Coulthard et al., 2011). We have proposed a SES perspective to highlight the value of integrating social and ecological aspects to examine wellbeing. We have also outlined a set of five core dimensions useful to understand and further examine key aspects of social-ecological wellbeing: (1) Understanding the key elements and processes that drive and shape SEWB; (2) Change in perspective to social-ecological wellbeing has scale implications; (3) Greater attention to complexities surrounding the material, subjective and relational realities through the prism of equity and justice; (4) Social relations of power tremendously influence how wellbeing is characterised; and (5) Governance strategies offer novel mechanisms effective in responding to the complex challenges associated with wellbeing. Social-ecological wellbeing is a promising new approach to study the integrated nature of human development and sustainability. However, it is not a blueprint to help societies achieve wellbeing without addressing multiple challenges associated with it. Efforts to further bolster wellbeing as a novel approach will benefit from the use of a social-ecological perspective. This approach is comprehensive enough to enhance our understanding of the responses required to tackle the multiple challenges associated with wellbeing, and ultimately, sustainability.

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Chapter 11

Post-capitalism: Towards Social and Ecological Wellbeing Felipe Viveros

Abstract We are in the midst of a metacrisis—climate change, ecological collapse, institutional racism, spiking inequality, and inhumane poverty—which is the logical consequence of the current economic system. Those of us alive today have a task of such magnitude, that the survival of both human and more than human life, depending on what we do in the next decades. This is an inquiry into the origins of the metacrisis, and the post-growth alternatives that can help us lean into the inevitable transition towards a post-capitalist more just world. Keywords Postcapitalism · Crisis epistemology · Traditional ecological knowledge · Wellbeing · Social change · Anthropocene · Imagination · Degrowth Capitalism’s grow-or-die imperative stands radically at odds with ecology’s imperative of interdependence and limit. The two imperatives can no longer coexist with each other; nor can any society founded on the myth that they can be reconciled hope to survive. Either we will establish an ecological society or society will go under for everyone, irrespective of his or her status. — U. le Guin (2015).

In spite of the dramatic species loss of recent decades, the four-and-a-half-billionyear-old superorganism called Earth still teems with life. Having weathered meteorite collisions and five mass extinctions, our planet’s tenacious heart beats on. To Earth, in this day and age, the Anthropocene, is little more than a glitch. For humankind and countless other lifeforms whose existence our own reckless course now threatens, the picture couldn’t be more different. The ecological breakdown and changing weather patterns are jeopardising the very conditions that allow us and innumerable other species to exist. We have unleashed upon ourselves the spectre of our own annihilation. This context of ours—this gnawing sense of being complicit in our own demise but not yet having the agency to avert the calamity to come; this feeling of having loaded the gun that you yourself are now pointing at your own temple—imbues our era, to all of us who are awake to it, with a unique sense of alarm: of panic. F. Viveros (B) Toronto, Canada e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_11

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But what if, as US writer Mary Annaïse Heglar asks, “the thing that is burning you out is the same thing burning the planet up?”(Heglar, 2022). It is possible, reasonable, and appropriate to feel overwhelmed by the waves of overlapping, and mutually reinforcing, crises currently crashing over us like waves. Hyperinflation, energy crises, pandemics, ecological collapse, extinctions, political polarisation, war, famine, droughts, and soaring mental illness. The list is unrelenting but overwhelm is an impediment to the action. It is completely evident we now need to take. Taking a step back gives us greater clarity, and yields the possibility of a first diagnosis, and thereafter a more potent response. Sizing up our situation with a wider lens, it is almost laughably easy to ascertain its cause. Cause: singular. Because tug at every one of the crises that grip the world’s media, and you will find each springs from one solitary root phenomenon: our anthropogenic operating system, namely capitalism—a parasite that straddles the globe, engulfing and devouring the earthly delights that give us joy and life (Monbiot, 2019). Once fully grasped, this fact allows us to also perceive and plot a path through this maze of metacrisis that has so bedevilled us. Once clear that capitalism—persistent, stubborn, entrenched though it is—is ultimately the product of our collective human imagination; the next step is to realise that it is both up to and completely possible for our collective human imagination to design, produce, and let flourish otherwise (Griffin, 2005). So here we stand, you and I and every one of us on this absolutely miraculous one-off of geology, in space and time, of Earth, at this once in an aeon evolutionary cliff face. We have annihilation, on the one hand, if we stay rooted to the spot— sticking with the old scenario. Or, we have survival, perhaps even flourishing, if we leap into the uncharted territory of producing something fresh. New is hard. New takes work. And guts. And risk. Only what if the new was not so novel, so hard, so brave, so fraught? What if the new had been here all along, just crowded out, gagged? What if the territory was not quite so uncharted? If the freshness we need to create had existed all along peopled by ancients, pioneered by visionaries, readying the ground for ever greater numbers of us to leap towards. Because this is it. What feels inconceivable, radical, and revolutionary, is really a homecoming. The pioneers and the ancients are beckoning us forward: wanting to welcome us back to true belonging. So many blueprints exist: from the tens of thousands of Indigenous communities that have lived thus for millennia; from the tens of thousands of individuals and communities who through prescience, cognizance, ill-health or burn-out, have consciously stepped away from capitalism and actively gone out to prototype and build new systems and processes, models of exchange, organising and being that are ready to be scaled up (Le Guin, 2015). The more time I spend in such communities, whether ancient, or modern, the more convinced I am that this moment is a collective rite of passage. And the more convinced I become that it is both more painful and more damaging to ourselves and Earth herself to cling to a flawed, dying operating system.

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The Diagnosis: Wetiko Capitalism and Sad Leaves The many tentacles of capital—the market, the economy, stocks and bonds, advertising, and private enterprise—can feel bamboozling. Instead of attempting to decode it, in order to dismantle or overthrow it, just naming the deep logic that underpins it holds inordinate power. For once we call this logic by its true name, and the genie is released. The deep, solitary, logic of capitalism is to self-perpetuate. That is: to grow more capital through the only means it is ever known as extraction. Capitalism does not care from whence. Capitalism has no qualms or nuance. It will take from soil, seas, forests, geologies, aquifers, creatures, from peoples—neatly othered into a commodity: nations, races, castes, classes, and genders. What politicians and pundits entreat us to vote for in speeches geared to ‘growth’ and ‘development’ is just a euphemism for these extractive processes. Someone, or some things, are always being harmed. The growth always comes at some expense. The first step towards building a regenerative blueprint has to be absolute precision of diction. No system that devours lives and habitats and beauty and justice in the way that capitalism has throughout its history should be allowed to borrow the word for the spontaneously occurring munificence by which plants, trees, flowers, and species all arise. Let us banish the idea of economic ‘growth’. For millions of years, life has managed not just to cling on to our rocky planet, but to thrive—supported by the climatic stability that characterised the huge span of time immediately prior to this one, called the Holocene. The complex and symbiotic interaction between organic and inorganic elements has woven together over time to form a magnificent living whole. As James Lovelock (1995), co-developer of the Gaia hypothesis with Lynn Margulis, says: “The Earth is Gaia, a living organism of which we are products. Gaia is unique in the universe in that it has produced biological life to sustain itself” (Lovelock & Margulis, 1974). This ability of living organisms to self-regulate—referred to as homeostasis—has been the key factor that has helped maintain the Earth as an oasis for life for millennia, despite innumerable threats. Humankind, though, and some of us much more than others, have managed to break Gaia’s balance, triggering the sixth mass extinction, an ecology-threatening collapse of species on a scale unseen for at least sixty-five million years. Life on Earth of some kind will survive. We most probably shall not. Most scientists date the beginning of our new geological epoch to the mid-1700s with the dawn of the Industrial Revolution and show it accelerating significantly after the Second World War. This is the age of the Anthropocene (from ‘Anthropos,’ Greek for human), in which human activity is the defining force shaping our planetary systems. The concept of the Anthropocene contains the central paradox of our times: that human influence on our ecology leads to both species-level domination and simultaneously to our own potential decimation. This paradox is not such a riddle. One course of action can resolve it—humans must reconcile with Nature (Weber, 2018).

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When European settlers invaded Turtle Island (now referred to as North America) in the 1500 s, Indigenous peoples referred to the colonisers as having wetiko (Forbes, 2008), a cannibalistic spirit seen in those that seek to devour their own kin. It is exactly this cannibalistic spirit that they saw, from the first, at the heart of capitalism, where greed, like some cancer, is consuming everything that Gaia has manifested in extraordinary beauty and variety, ourselves are included. The fires that have ripped through Brazil, Bolivia, Peru, and other regions of the Amazon in the past few years are the perfect demonstration of the wetiko principle: whereby the human greed of a handful threatens all of us. A recent report by Friends of the Earth US, Amazon Watch, and Dutch research firm Profundo exposed the link between the Amazon fires and the world’s largest investor Black Rock, which has $6.5 trillion of assets under management, including extensive investments in the sectors deemed responsible for the devastation of forests via the production of soy, beef, palm oil, rubber, timber, and pulp and paper (Amazon Piven, 2019; Watch, 2019). The overriding purpose of that mountain of invested capital is to produce more of itself, regardless of the damage its production does to the pillars of the life that ultimately provide for and sustain the system the capital ostensibly serves; that is wetiko. One of the Amazon tribes affected by the recent forest fires, the Kayapó people, has become an inspiration and an example of Indigenous peoples’ resistance against capitalism in the Amazon region. The Kayapó remained largely uncontacted until the 1950s and have managed to preserve their cultural identity and traditions to this day. In 1989, they organised the Altamira Gathering to oppose the construction of the mega dam, Belo Monte. Six hundred indigenous people from across the Amazon bioregion as well as international personalities like the British musician Sting, the Canadian scientist David Suzuki, and media crews from four continents gathered at Kayapó’s invitation. The meeting marked the beginning of a new era of collaboration between Indigenous and non-indigenous peoples. The Kayapó, like most Indigenous peoples in the Amazon, did not use money until very recently and still base their economic system on sharing and caring for the wellbeing of the human and more than human world. No wonder the Kayapó, when they first encountered money, described it as piu caprim or ‘sad leaves.’ This is because money is a dead and useless thing, and it brings only harm and sadness (Raoni, 2019). For the Kayapó people, like many other Indigenous cultures around the world, sharing and the wellbeing of the community and the land are paramount. They have become living alternatives to the climate crisis. In their cultures, individualism and accumulation have no value whatsoever: instead, the flourishing of communities and the land are inextricably entwined, beautifully and perfectly interdependent. Indigenous people have lived close to the land for millennia and over time have developed a deeper understanding of the complexity of life, its long-time cycles, and an ultimate appreciation that our wellbeing relies on the health of the Earth. Unsurprisingly, worldwide, those areas with the highest levels of biodiversity are often those stewarded by Indigenous peoples (Posey, 1997). These communities understand at a very deep level that any human system of exchange, such as the economy, is not ‘other’ but is instead ‘a wholly owned subsidiary,’ as Jonathan Porritt

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says, ‘of the planet.’ Earth’s delicate ecosystem is everything. In Noam Chomsky’s words, “It is ironic that the so-called least-advanced people are the ones taking the lead in trying to protect all of us, while the richest and most powerful among us are the ones who are trying to drive the society to destruction” (Chomsky, 2013). We have a short window of time, but an opportunity nonetheless, to evolve and upgrade our operating systems to adopt some of these values and practices developed by people with long-standing symbiotic relationships with the living world, and to embrace principles and practices that will actively enhance, rather than undermine, the ecological diversity and resilience of our shared surroundings (Abrams, 1996). In the wake of the global climate crisis (Bendell, 2018), which also represents a threat to global food systems, solutions can be found in the synergy of appropriate science and technology combined with the insight of Indigenous knowledge (Berkes, 1999; Bicker et al., 2000). If we do not, as Kayapó leader Chief Raoni warns, “it will be the end: where you are going is only the way of destruction and death” (Raoni, 2019). However, the current pitch from politicians, billionaires, and CEOs is that if we just tweak the way we use resources and increase the efficiency of our technologies— rather than fundamentally recalibrate our relationship with the natural world—we can safely keep growing the global economy. This they call ‘Green Growth.’ Researchers have come up with a number: 50 billion tonnes. This is the weight of resources they claim we can ‘safely’ take each year without destroying the web of life on which we all depend. This 50 billion includes everything: from wood to plastic, fish, livestock, minerals, and everything that we humans consume. Right now, and according to the 2021 report from the think-tank Circle Economy, we are collectively using a staggering 101.4 billion tonnes every year, more than double the safe limit (Circle Economy [CE], 2021). And we can see the consequences all around us, deforestation, soil depletion, and species extinction. For ‘green growth’ to work, we would need to go down to 50 billion tonnes per year while continuing to grow the economy. But the opposite is happening. A team of scientists found that if we keep growing the economy at the current rate, we will hit 180 billion tonnes by 2050 (Fuhr et al, 2016). This means two and a half times over the safe limit and the end of life on Earth as we know it. The essential problem with green growth is, as study after study has demonstrated, it is little more than a marketing lie (Hickel & Kallis, 2020). The Anthropocene is defined by the fact that humans have become so self-absorbed and disconnected from the living world that we can no longer see, respect or account for the planetary boundaries that sustain all life. We are at the mercy of the central imperative of the system that shapes all of our lives (whether we approve of it, or benefit from it or not), and that at best obscures and at worst completely masks the imperatives of life in the name of its central aim: growing more capital. This disconnect is the problem. The question we need to address, then, is, can the bond with Nature be re-forged, so that we can again act on the knowledge that anything we do to the biosphere we ultimately do to ourselves? In an essay in Kosmos Journal, Alnoor Ladha and Martin Kirk (2016) suggest that, in theory, we can heal this connection. “By contracting new relationships with others, with Nature, and with ourselves, we can build a new complex of entanglements and

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thought forms that are fused with post-wetiko and post-capitalist values. We have to simultaneously go within ourselves and the deep recesses of our own psyches while changing the structure of the system around us” (Ladha & Kirk, 2016). Can we make that theory a reality, and if so, who is leading the charge?

Social Movements as an Immune System Response In the past few years, we have seen a huge surge of popular demonstrations around the world demanding action by governments in response to social and ecological breakdown. First, in 2018, came the Extinction Rebellion (2019)—the firebrand movement that exploded onto the political landscape, occupying bridges across London in a sudden, heady, flurry of rebellion. It has grown exponentially, spread to over 60 countries, mobilised millions of people around the world, and spawned numerous offshoots, including the wildly disruptive British movements Insulate Britain and Just Stop Oil. With its uncompromising stance, revolution-not-reform messaging and courting of arrest, the Extinction Rebellion has genuinely shifted the narrative on the climate crisis. More moderate but no less powerful has been Swedish schoolgirl Greta Thunberg’s Fridays for Future climate strike movement, which has called for weekly strike actions from school students frightened of their futures. #FridaysForTheFuture actions have generated vast crowds, with landmark coordinated strikes happening simultaneously all over the world. Both of these movements, and countless others, are gaining prominence and visibility—in broadcasters, in parliaments, in multinational negotiating rooms—and we are seeing the birth of an incredible cadre of new climate leaders who will doubtless shape politics and society in the decades ahead. Such movements can legitimately be seen as the ‘body’ of humanity demonstrating an immune response to the rampaging disease of infinite (capitalist) growth on a finite planet. Another brilliant example of social movements as an immune response can be found in my own native Chile. Despite the fact that the country is one of the richest economies in Latin America in terms of per capita gross domestic product, it ranks as one of the most unequal countries in terms of wealth according to the Organization for Economic Co-operation and Development countries, surpassing even the US (OECD, 2019; Robinson, 2012). On October 18, 2019, thousands of people took to the streets to participate in the biggest mobilisation in Chilean history, sparked initially by a fare hike in Santiago’s subway. The protests swiftly spread nationwide: with many finding the uprising a chance to express long suppressed dissent at the slow erosion of the commons in Chile and increase in the cost of living, largely attributed to deregulation and privatisation (Laing et al., 2019). The ongoing protests are demanding the end of the so-called ‘neoliberal miracle’ and a radical change in the Chilean constitution. That same year in the coastal city of Valparaiso, the Feminist collective ‘Las Tesis’, performed a participatory performance linking patriarchy, capitalism, and exploitation that was called ‘the rapist is you’. The feminist anthem went viral, was translated into more

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than 50 languages, and resonated with women around the world. In the words of Lea, one of the ‘Las Tesis’ founders: “Patriarchy and capital form a criminal alliance” (Tesis, 2023). The uprising has not been without consequences. Since the protests began in Chile in 2019, 31 people have died, more than 450 protesters were left partially blind, nearly 11,000 have been injured, and 20,000 have been arrested. Yet they continue (Hickel, 2019). On May 25th, 2020, George Floyd (Prasad, 2020), a 46-year-old African American man was murdered in the US city of Minneapolis by a 44-year-old white police officer. Floyd had been arrested on suspicions of using a counterfeit $2o bill, for which alleged crime officer Derek Chauvin knelt on Floyd’s neck for over nine minutes while Floyd was lying face-down and handcuffed in the street. The murder sparked a wave of global protests on an unprecedented scale—spreading across more than 2,000 cities and towns across the US and reverberating worldwide—and the biggest global reckoning on race in a generation, led by the Black Lives Matter movement that had been formed in 2013 in response to the killings of Trayvon Martin, Michael Brown, Eric Garner, Pamela Turner, and Rekia Boyd, also in the USA. Floyd’s murder re-ignited and added incredible fire to debates about colonialism and racism in more than 60 countries, and resulted in protestors and local authorities taking down colonial symbols, beginning in 2015 at the University of Cape Town in South Africa with the Rhodes Must Fall student uprising, and continuing years later with the removal by BLM protestors of the statue of slave trader Edward Colston, believed to be responsible for the deaths of 12,000 enslaved people, in one of the former capitals of the ‘Empire’, Bristol, the fifth largest city in the United Kingdom. The BLM movement brought change to many of our lives, from calls for police reform to the renaming of streets and the decolonising of curricula, transforming the relationship between the media and the public with the voices of black people and people of colour rising to demand social justice and racial equity. The changes and challenges to generational injustice and institutional racism that this powerful movement has unleashed are already far-reaching, but also, most promisingly, only just getting going (Bruch et al., 2020). The Youth movement #FridaysForTheFuture, the protests in Iran, Black Lives Matter, and Extinction Rebellion are not isolated cases, they are integral to a collective response to an existential threat, an ecosystem of social movements from Rojava to Hong Kong, from the feminists’ collectives in Latin America to Aboriginal first nations in Australia, that together have become the biggest global mobilisation in human history.

Learning to Stay with the Trouble We are entering a time in human history where old certainties no longer serve us. In order to navigate this wild ride of climate breakdown, rapid change, and systems collapse, we have to realise that we are in this trouble together—every single one of us. One of the practices of this work is to learn to stay with the trouble and

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to use the language of Donna Haraway (2016), the American writer and feminist activist. She beckons us to face the reckoning with humility in the hope of some kind of reconciliation. In Haraway’s words (2016) the task is “to make kin in lines of inventive connection as a practice of learning to live and die well with each other in a thick present.” The British author and mythologist Martin Shaw invites us to reconsider what we deem to be possible: “I am not even asking for hope or despair, I am suggesting responsiveness to wonder. To entertain the possibility, and to deepen” (Shaw, 2019). For turbulent times we need to find a place within us that lies beyond hope and despair, a place of resilience and openness to embracing the unknown, as humanity is entering unexplored territory. As the author and activist Margaret Weathley reminds us, “when we abandon all hope, we can open the door to right action” (Weathley, 2009). She adds, Beyond hope and fear, freed from success or failure, I am learning what right action feels like, its clarity and energy. I still get angry, enraged, and frustrated. But I no longer want my activities to be driven by these powerful, destructive emotions. I have learned to pause, come back to the present moment, and calm down. I take no actions until I can trust my interior state — until I become present in the moment and clarity emerges undimmed by hope and fear. Then I act, rightly, I hope (Wheatley, 2009).

For that kind of active hope, we need radical imagination and each other— and this is the strength that comes when we gather together and realise our shared humanity; this is perhaps the destination of our collective evolutionary journey. Inspiring examples of what happens when we realise our collective potential abound. From the small co-living communities in San Jose, Costa Rica, to the Ecovillage of Tamera in Portugal to the Sumak Kawsay or good living of the South American Achuar and Kichua people: there are so many communities practising forms of solidarity economics, regenerative living, commons-based solutions and other alternatives to capitalism (Allard and Matthaie, 2020). New economic development models are also changing at a national level with countries like New Zealand, Scotland, and Iceland leading the way. Some countries have even started ditching GDP as an indicator of success in favour of more holistic measures such as the Bhutanese Gross National Happiness or the Genuine Progress Indicator, which are built around life-centric, intrinsic values and take account of negative externalities like resource degradation and pollution (Tomaselli & Pai, 2020). There are also experiments with new money systems that do not necessitate endless growth and debt and that support the local economy instead, such as the Brixton Pound, a form of local, complementary, and community currency launched in Brixton, the UK in 2008 which sprang out of the Transition Towns movement (Cooper, 2012). We could also put caps on material use so that we never extract more than the planet can regenerate. There are an infinite number of paths ahead of us. Many beautiful alternatives to the current single story of capitalism already exist and have existed since time immemorial (Brigenzu, 2015). It is our moment to become a companion species on the planet once again and sustain kinship. Contemplating our own demise as a species can help us chart a new

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collective path for meaning and transformation, opening the doors of imagination to a pluriverse of possibilities.

Postcapitalism: Towards Social and Ecological Wellbeing I met a traveller from an antique land, Who said—“Two vast and trunkless legs of stone. Stand in the desert.... Near them, on the sand, Half sunk a shattered visage lies, whose frown, And wrinkled lip, and sneer of cold command, Tell that its sculptor well those passions read. Which yet survive, stamped on these lifeless things, The hand that mocked them, and the heart that fed; And on the pedestal, these words appear: My name is Ozymandias, King of Kings; Look at my Works, ye Mighty, and despair! Nothing beside remains. Round the decay. Of that colossal Wreck, boundless and bare. The lone and level sands stretch far away. - (Ozymandias, Percy Bysshe Shelley (1818)).

Human history is littered with civilisations that lie drowned in dust, sunk by hubris, and intemperance. Ours may yet be the ultimate in Ozymandian overshoot. The decay and wreck may be so absolute that it might be other lifeforms staring at our fossils. But might we manage to reinvent? Find some way to forge a different civilisation? And one that is anchored in solidarity and hope. We are being given the tools, map, and compass. Our immune responses are showing us the thought forms we must attack patriarchy, racism, materialism, and separation. Our ancient seers and modern pioneers have drawn up the blueprints of alternative, generous, and regeneration systems. Innumerable times in human history, we have demonstrated our capacity to create, collaborate, trust, and share. Changing a paradigm so vested in the promotion of individualism and competition is hard to imagine, perhaps. Might not be easy or smooth. But change is coming whether we like it or not. And there is still time to ride this almighty wave of change that is coming and attempt to direct it to some grander purpose, that builds on the change that is already underway.

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The impending crisis is a rite of passage for us as a civilization and an opportunity to demonstrate our capacity for cooperation, empathy, solidarity, trans-rationality, and clarity of thought. We have an unprecedented opportunity to co-design a new economic paradigm that can accommodate the real complexities of human nature and the more human world. What if we redirect the efforts currently poured into growing a debunked and self-destructive system to instead explore the far reaches of human imagination, the potential of the synergy of arts, technology and science, culture and consciousness? What if the whole of humanity realised the potential to co-create genuine prosperity where everyone can flourish—an ecological civilization where we can all collaborate towards the common good, towards human and planetary thriving? The transition is well underway. Post-growth alternatives are emerging all over the world from within the cracks of the old system. They are islands of hope within a sea of capitalism, with brave communities, visionaries, and radical thinkers leading the way towards social and ecological justice and planetary regeneration. It remains a huge challenge of course, the future is not decided yet and it will require all of us to come together, and realise that the only limit is our imagination (Hickel, 2018). I would encourage you to begin where you are. Start, for instance, by learning how to cultivate radical self-care—you will need it for the rough times ahead. Perhaps you could also start by getting to know your neighbours, sharing a meal, and gently developing a mutually supporting relationship. Maybe join a local community interest group, or even start one. Educate yourself and if possible go and volunteer to work with a local refugee welcome centre. At projected rates of global temperature rise, water scarcity, food insecurity and consequent conflict means that the odds are that in the near future, you and I may have to welcome climate refugees in our communities, or perhaps become climate refugees ourselves. Above all, we need to shift the inner place from which we operate, realise our interdependence and learn how to love fiercely our beautiful and troubled world. There was a common thread among the people and communities that inspired this essay. In all of them, there was a shared understanding that as we care for the river and for our forest, that, in turn, means we and our families are well; we inter-are. And once that reciprocity becomes a way of life, we can all enjoy more joyful and healthy relationships where everyone can flourish. We have a generational task of such magnitude, that both human life and more than human life depend on what we do in the next ten years. We owe it to our descendants to be wise ancestors.

References Abrams, D. (1996). The spell of the sensuous. Pantheon Books. Allard, J. & Matthaei, J. (Eds). (2020). The solidarity economy. Avery Wellesley Education. Retrieved January 15, 2023, from http://avery.wellesley.edu/Economics/jmatthaei/transformationcentral/ solidarity/solidaritymain.html.

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Amazon Watch. (2019). BlackRock’s Big Deforestation Problem. Amazonwatch.org. Retrieved January 15, 2023, from https://amazonwatch.org/assets/files/2019-blackrocks-big-deforesta tion-problem.pdf. Bendell, J. (2018). Deep adaptation: A map for navigating climate tragedy. IFLAS Occasional Paper Vol. 2. Retrieved January 15, 2023, from http://www.lifeworth.com/deepadaptation.pdf Berkes, F. (1999). Sacred ecology: Traditional ecological knowledge and resource management. Arctic, 53(2), 198–199. Bicker, A., Ellen, R., & Parks, P. (2000, August). Indigenous environmental knowledge and its transformations: Critical anthropological perspectives. Routledge. Brigenzu, S. (2015). Possible target corridor for sustainable use of global material resources. MDPI Resources, 4(1), 25–54. https://doi.org/10.3390/resources4010025 Bruch, A. D. S., Cai, W., Gianordoli, G., McCarthy, M., & Patel, J. K. (2020, June 13). How Black Live Matters reached every corner of America. The New York Times. Retrieved January 15, 2020, from https://www.nytimes.com/interactive/2020/06/13/us/george-floyd-protests-cit ies-photos.html Chomsky, N. (2013). Noam Chomsky: Indigenous people are the ones taking the lead in trying to protect all of us. Two Row Times. Retrieved January 15, 2023, from https://tworowtimes.com/ news/national/noam-chomsky-indigenous-people-are-in-the-lead/ Cooper, R. (2012). Bristol launches city’s local currency. The Telegraph. Retrieved January 15, 2023, from https://www.telegraph.co.uk/finance/currency/9552347/Bristol-launches-cityslocal-currency.html Circle Economy. (2021). Circularity Gap report 2021. Circle Economy; CGRi Publications. Retrieved January 15, 2023, from https://www.circle-economy.com/resources/circularity-gapreport-2021 Forbes, J. D. (2008, November 4). Columbus and other cannibals: The wetiko disease of exploitation, imperialism and terrorism. Seven Stories Press. Fuhr, L., Fatheuer, T., & Unmüßig, B. (2016, July 22). The limits to green growth. Heinrich-BöllStiftung. The Green Political Foundation. https://www.boell.de/en/2016/07/22/limits-greengrowth Griffin, S. (2005). To love the marigold: Hope and imagination. Whole earth review, Spring 1996. Retrieved January 15, 2023, from https://michaelmaniatesblog.files.wordpress.com/2020/07/ susan-griffin-1996-to-love-the-marigold.pdf Haraway, D. J. (2016). Staying with the Trouble: Making Kin in the Chthulucene. Duke University Press. Hawken, P. (2007). Blessed unrest: How the largest movement in the world came into being and why no one saw it coming. Penguin Books. Heglar, A. M. (2022, December 20). What happened when i tried to carry the world on my back. The Cut. Retrieved Jan 15, 2023, from https://www.thecut.com/article/climate-change-burnoutblack-women.htm Hickel, J. & Kallis, G. (2020, June 06). Is green growth possible? New Political Economy, 25(4), 469–486, Taylor & Francis online, https://doi.org/10.1080/13563467.2019.1598964 Hickel, J. (2018). It is time for a post-growth economy. Aljazeera. Retrieved January 15, 2023, from https://www.aljazeera.com/indepth/opinion/time-post-growth-economy-180715 141049984.html Hickel, J. (2019). Degrowth: A call for radical abundance. Real World Economic Review, (87), 54–68. https://www.researchgate.net/publication/337831610_Degrowth_A_theory_of_ radical_abundance Ladha, A. & Kirk, M. (2016). Seeing Wetiko: On capitalism, mind viruses, and antidotes for a world in transition. Kosmos. Retrieved January 15, 2023, from https://www.kosmosjournal.org/ article/seeing-wetiko-on-capitalism-mind-viruses-and-antidotes-for-a-world-in-transition/ Laing, A., Sherwood, D. & Cambero, F. (2019, October 24). Explainer: Chile’s inequality challenge: What went wrong and can it be fixed? Reuters. Retrieved January 15, 2023, from https://www. reuters.com/article/us-chile-protests-explainer-idUSKBN1X22RK

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Le Guin, U. (2015, February 26). On the left/right paradigm, capitalism’s grow-or-die imperative and Murray Bookchin. Truthout. Retrieved January 15, 2023, from: https://truthout.org/articles/ on-the-left-right-paradigm-capitalism-s-grow-or-die-imperative-and-murray-bookchin/ Lovelock, J. (1995). The ages of Gaia: A biography of our living earth. Norton. Lovelock, J. E., & Margulis, L. (1974). Atmospheric homeostasis by and for the biosphere: The Gaia hypothesis. Tellus, 26(1–2), 2–10. https://doi.org/10.3402/tellusa.v26i1-2.9731 Monbiot, G. (2019, March 15). Capitalism is destroying the Earth. We need a new human right for future generations. The Guardian. Retrieved January 15, 2023, from https://www.theguardian.com/commentisfree/2019/mar/15/capitalism-destroying-earthhuman-right-climate-strike-children OECD (2019). Income inequality (indicator). OECDiLibrary. Retrieved from: https://www.oecdilibrary.org/socialissues-migration-health/income-inequality/indicator/english_459aa7f1-en Piven, B. (2019, August 30). BlackRock in Amazon: World’s largest investor in deforestation’. Aljazeera. Retrieved January 15, 2023, from https://www.aljazeera.com/ajimpact/blackrockamazon-world-largest-investor-deforestation-190830140755393.html Posey, D. (1997). Indigenous peoples and sustainability: Cases and actions. International Books. Prasad, R. (2020). Four numbers that explain the impact of George Floyd. BBC News. Retrieved January 15, 2023, from https://www.bbc.co.uk/news/av/world-us-canada-53167098/four-num bers-that-explain-impact-of-george-floyd Raoni, M. (2019). We, the peoples of the Amazon, are full of fear. Soon you will be too. The Guardian. Rebellion, E. (2019). This is not a drill. Penguin Books. Robinson, P. (2012). Top 1% got 93% of income growth as the rich-poor gap widened. Bloomberg. Retrieved January 15, 2023, from https://www.bloomberg.com/news/articles/2012-10-02/top1-got-93-of-income-growth-as-rich-poor-gap-widened Shaw, M. (2019, July 15). We are in the Underworld and we Haven’t Figured it Out Yet. Medium. Retrieved January 15, 2023, from https://medium.com/@schoolofmyth/we-are-in-the-underw orld-and-we-havent-figured-it-out-yet-5d48d2c988aa Shelley, P. B. (1818). Ozymandias. Poetry Foundation. Retrieved January 15, 2023, from https:// www.poetryfoundation.org/poems/46565/ozymandias. Tesis, L. (2023). Set fear on fire. Verso Books. Tomaselli, F. & Pai, S. (2020). Are canadians ready to ditch GDP as a key prosperity indicator? The Conversation. Retrieved January 15. 2023, from https://theconversation.com/are-canadiansready-to-ditch-gdp-as-a-key-prosperity-indicator-132178 Weathley, M. (2009). The place beyond hope and fear. Berkana Institute. Retrieved January 15, 2023, from https://berkana.org/berkana_articles/the-place-beyond-hope-and-fear/ Weber, A. (2013). Enlivenment: Towards a fundamental shift in the concepts of nature, culture and politics. Schriften zur Ökologie (Vol. 31). Berlin, Germany: Heinrich-Böll-Stiftung Ecology; The Green Political Foundation. Weber. (2019). Enlivenment: Toward a Poetics for the Anthropocene. Cambridge: MIT Press.

Chapter 12

The Constant of Happiness and Comparative Ecologies Anna Bowering Crozier

Abstract The obstacles and resistance to the ‘constant of happiness’ are immense and tests to challenge ‘the constant’ will arrive regularly in this extraordinary time of transition. To aggregate the interstices of spontaneous, occasional happiness to the presence of ‘the constant of happiness’ is an internal question for our human. The will to allow Psyche to nest in this collaboration is an experiential exploration. We can become aware through a book but only through sensorial, emotional experiences can we know the constant. In the esoteric libraries, there are countless examples of individuals who enter into extended states of isolation, so they can imbue and claim expanded states of time. The inner audio functioning expands, so the wings and movement of a butterfly are heard. In this process, the individual will enter into initiations to comprehend the interference on the ‘constant’ and ultimately to experience their inner presence, the fluency of their subtle energies and the harmonic bridges between all worlds. In this abode of transmutation, the individual becomes fluidly interconnected and exists in interdimensional realities. Keywords Constant field · Happiness constant · Integrative design · Electrophotonic analysis

The constant of happiness is an embodied state of being that has an empathetic relationship with the Soul, the Spirit, and the body’s emotional intelligence. This embodied state provokes a seamless, empathetic rapport with Nature and there is an awareness of being ‘part of’ and not ‘apart from’ a sense of enchantment. This connected field is experienced as a resonance, an animated pulse, and contains electron distribution. This electron presence within the human body can be measured with the advanced technology of electrophotonic analysis, a specialised camera that measures the radiating qualities of light projected from the body. The constant of happiness is an emotion that relates to the distribution of electrons within the body and projections A. Bowering Crozier (B) Wild Earth Natural Textiles Pty Ltd., Canberra, Australia e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_12

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of consistent iridescent light into the auric field. This field provides feedback on the strength of the immune system. The ‘constant’ of this field is an indication of a ‘fitting in’ with the non-human species within a wilderness habitat. It is the body’s intelligence that responds to this invisible and visible pulsating ecology of aliveness. It is experienced as an elevated feeling that contains a sense of animated, vibrational spatiality. The ‘field of the constant’ is an ecology that is self-organised and self-aware, and the emotion is the feedback from the acknowledged presence of the beauty within and the beauty beyond. The projection of the light contains optimal electrophotonic emissions of electron storms that pulsate from the cells. The electron storms that are visible with the electrophotonic technology are within the performance of sacred geometry fields or fractal fields. The spatiality of breath, light, and sound are all part of these emissions. The ‘constant of the field of happiness’ identifies when there is no interference due to emotional impacts, hormone disruptions, industrial, vocational, societal, environmental impacts, and time impacts. These electron storms are measured by electrophotonic analysis with the GDV Camera Pro. It is a technology that identifies the precise location of one or multiple interference patterns and impact locations within the energy fields and at a molecular level. The sciences of Quantum physics and advanced technology of electrophotonic analysis provide validation of the subtle energy presence of dysfunction or harmony within the auric field interface. These optic sciences identify the expression of heart wave coherence and the conveyance of the quantifiable mass of electrons that ultimately relates to the health of the immune system. Dr. Konstantin Korotkov1 , Quantum Scientist, St Petersburg, Russia, designed the GDV Camera (Gas Visualisation Device) for electrophotonic analysis and has carried out extensive electrophotonic studies of the auric field of the human body in many countries. The reference for this analysis is ‘heart wave coherence’ (www.ium ab.org). This state of embodied happiness is a vibrational field that identifies the leveraged transformative changes from the patterning of any insistent, negative thoughts. The change is imparted at a cellular level, and once in residence, the previous habit of negative thought does not fit with the cell’s ultimate projection of fractal electron emissions. There will be awareness of impacts from negative emotion, the interstices of interruption on the ‘constant of happiness,’ and the body’s emotional intelligence is rapid in discarding these unwanted emotions. It is the body’s intelligence that is attuned to the presence of Spirit that provides the comparative measurement and selected advanced emotional field. 1

Konstantin Korotkov. Professor of Computer Sciences and Biophysics, Saint Petersburg Federal University of Information Technology, Mechanics, and Optics and applied Bioelectrography. CTO Energy Information Technologies, USA, Germany, Switzerland, and Russia. Scientist of the Human Energy Field and Designer of the GDV Camera–Gas Visualisation Device, 1995 and diagnostic tool for electrophotonic content, stimulation of photon and electron emissions.

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Fig. 12.1 Electrophotonic image of 18-micron alpaca staple. Source www.iumab.org; www.iumab. club. (Every fine hair is expressing the electron storms. Image was taken 18 months after shearing.)

The maintenance of this field is potent when the non-material values are focused upon rather than the material values. As a metaphor, “the spaces between the holes in the flute” is the feeling that is present when heart coherence, Spirit coherence, and qualitative feelings orbit within the field of the performance of the cell. When due diligence is given to an uncluttered state of being, then there is another spatiality within that allows for the dynamics of fractal, electron mass distribution. This spatial field elevates emotional lucidity or the feelings of wellbeing and the literacy of Spirit being present on the tongue or within human thought. Happiness is a sensorial field, and it does not require words as it is an advanced emotional state of being. Then there is our presence within Nature and our interspecies relationships. When the field is anchored, there is an expansive lucid field of listening to the ‘constant of happiness’ when walking in the subtle language of the wild ecologies. There is a sensorial, interconnected awareness of the non-human species, animal, botanical, and aquatic (Fig. 12.1). We have multiple choices for the experiences that nurture this inhabiting of happiness. It is the inner ecology of the heart, the inner lens, and the exterior lens that will be existing in a symbiosis of sight, hearing, and feeling. There is no conflict between sight, hearing, language, and the sensory receptors. Our interpretations enter within a telepathic field of what we see or hear and feel. There is an intention to explore

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and experience wonder, awe, beauty, love, empathy, and compassion. In this habit of happiness, there is a zone that is connected throughout the Universe and within the inner Earth. The subtle languages of the non-human species provide an enhanced state for absorbing information. This state of being is the inner ecology for accelerated learning, meaningful collaboration, a wider lens for perception, the care of ‘the other’, and the fluidity of our relationships. Behavioural economics within collaborations that are “in Spirit fluency and attuned to Nature’s living presence” provides the presence of the mind of the heart in mediation and pragmatic solutions for life with Earth. The obstacles and resistance to the ‘constant of happiness’ are immense, and tests to challenge ‘the constant’ will arrive regularly in this extraordinary time of transition. To aggregate the interstices of spontaneous, occasional happiness to the presence of ‘the constant of happiness’ is an internal question for our human. The will to allow Psyche to nest in this collaboration is an experiential exploration. We can become aware through a book but only through sensorial, emotional experiences can we know the constant. In the esoteric libraries, there are countless examples of individuals who enter into extended states of isolation, so they are able to imbue and claim expanded states of time. The inner audio functioning expands, so the wings and movement of a butterfly are heard. In this process, the individual will enter into initiations to comprehend the interference on the ‘constant’ and ultimately to experience their presence, the fluency of their subtle energies as a harmonic bridge between all worlds. In this abode of transmutation, the individual becomes fluidly interconnected and exists in interdimensional connections. There is a dedication to the clarity of their vital energy field being present between all worlds. The harmonic sounds and the visual circumferences of the inner Earth and the Universe will be realised with these disciplines, and there is a marriage between the left and right hemispheres of the brain. The individuals become hemispherically in tune. This yoga of the mind discipline arouses the acuity of intuition, telepathy, clairsentience, and clairaudience. These functional capacities allow for inspiration, expanded perception for solutions in the healing of Earth, and guidance for the re-connected field of our humanity. Self-regulated quantum healing becomes a reality for those who occupy this space of love, time, and telepathic functioning in the wellness of the continuum of happiness within. There has been a disenfranchisement of Nature over many generations, and so many in our global societies are now witnessing this seeking of wild ecologies. The adventures in the wild, unharnessed ecologies gather the listening from the winds of high mountains that wrap the body and, in the valleys, the wildly diverse forests that contain the aged, giant sentinels who speak their language to the seekers. In the oceans, the seekers hear the whales who sing their poems within the seas. The journeyers find that these wild locations are filled with the multiplicity of diverse societies and non-human neighbourhoods that fill an atmosphere with undiluted vitality and joy. These species are sensorially attuned to those spontaneous encounterings. They exist in heightened states of awareness. The words ‘morphonic resonance’ or the sounds of feelings is a particularly apt narrative for expressing these conversant feelings that optimise life force. Wild diversity renders the beaming of these dancing

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electrophotonic light waves and wraps the seeker in an enlivened field, a field that supplies memories that are never forgotten. These seamless parodies of enlivenment are the experiences where the Spirit of the Universe is transversing unabatedly within and through quantum realities. The more our human sensory system resides in these optimised fields of the wild, the more our human experiences the interface of the Universe. The divide between worlds is released, and in that process, the narrative and the dreaming changes and there is a fit with the Cosmos. Can we contemplate Collective dreaming when we take on these disciplines, so we exist in the subtle energies of these wild ecologies? We can contemplate our own emotional transformation and evaluate the greater quantum mass of electrons that will fill the atmosphere when we are at this level of group consciousness. In the writings of Andreas Weber in “Enlivenment: Towards a Poetics for the Anthropocene,” he writes, “terms of relationship come about as a poetics” (Weber, 2019). When the seeking is enduring, inevitably, the experience of those symphonies throughout, Nature becomes embedded as a preferred state of emotion and leverages the consistency of advanced sentience in our human emotions and behaviour.

Breakfast with the Birds, Napo River, Peru In the northeast region of Peru, near the banks of the Napo River, there is a high canopy walk, 34 m in the air and 500 m long. At 4.30 am, the forest is dark as your feet walk upon the composting litter of this jungle that covers the entwining of a vast and complex root system. A system that is carrying information, nutrients, and the intelligence of plant communication. There is a mood that brings all sensory receptors alive, and in the breath of the atmosphere, there is a freshness that licks every cell of your body. It is here that encounterings with sloths, monkeys, vibrant green snakes, and Mariposa butterflies are claimed in spontaneous meetings. Monkeys fly above, deftly grabbing the boughs as they swing between the sentinels of the cloud-touching trees of this forest. They are just part of the mobility of a wild ecology that you feel, and your sensory being wakes up to the myriads of profound and subtle movements from the multitude of species living in the most luxurious residential space of Mother Earth. Amidst all movement, there is a cacophony of bird songs that penetrate the shadow and light play of the shards of orange and pink lights that burn within the dawn windows of the Sun. During the climb to the height of the Canopy Walk, it is possible to hear and feel the soft thumps and gentle breezes of the wings of the birds and at 5 am, your eyes are captivated by their audacious plumage and their raucous and lyrical sounds. It is the Birds Breakfast, and they are all arriving to dip their tongues into the liquid bowls of fragrant waters lying in the petals of the flower. The atmosphere bursts with exuberance at this daily wild, societal breakfast. As a viewer, it is an atmosphere that wraps the body in elation as this extraordinary evolutionary breakfast event takes place. An event that has been planned over millennia.

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There are more delights that unravel in the midst of these wild and unharnessed ecologies of the Amazon Basin, where hours of walking tracks lead you to the interior lakes of the Amazon and Napo Rivers regions. The lakes reveal themselves amidst the profusion of multi-speciated tropical trees and diverse aromas. The fragrant waters waft up from the amassing of ‘Giant Water Lilies’ while the warrior insects and the bees hum these waters, their bodies coated in nectar as they drink from the profusion of lily bowls. Quietly beneath the plateaus of lily leaves swim the piranhas, and in the heights of the nearby trees lives one of the earliest species of birds on the Planet, the Hoatzin Bird (Opisthocomus hoazin). In the first six months of life, this unique bird has hands to propel its climbing of the trees. In these ecologies, the gyroscope of the senses is fully tuned in, and there is recognition that our human is a guest, a very small player in this theatre. Awe is the main emotion experienced in this enthralling, interspecies poem where the human voice is rarely heard. In the presence of these neighbourhoods, you simply steep yourself in silence, listen, and allow your senses to inform you. The database of botanical species throughout the Amazon Basin details 16.000 species, and these botanical species create the living ‘built environments’ for multiple levels of other species habitation. This webbing between the botanical species and the Mariposa butterflies, moths, warrior insects, spiders, sloths, monkeys, vertebrates, invertebrates, amphibians, and a voluminous microbial mass in the soils are all part of the astonishing number of species in the Amazon Basin. The exponential numbers of species create vertical, trophic cascades that enrich the entire dynamic of life within the soils and the waters. There is no waste, simply metamorphosis. The hot pink dolphins and the Inia dolphins navigate the massive depths and widths of the Amazon and Napo Rivers between these sentinels of co-habitation. The dolphins declare their presence as they spiral out of these immense waters splaying their outrageous hot pink forms into the air. They, too, create this intentional movement to stir the elements of life for other amphibian life. Their startling statement against the green heights of the jungle emits joy. Navigating these life-filled waters in a narrow, long, open wooden boat on these Rivers as the large bodies of the hot pink dolphins expose their presence is to feel like a leaf that has fallen from the wild forest and is quietly floating as an obscure presence on the width and breadth of these Rivers. The exquisite beauty of the Amazon life was captured in the film Equator II- Amazon the River of the Sun. Trevor Coleman, composer, and musician for the film, gathered an archive of sounds to interpret the vast presence of species for this film (Coleman, n.d.).

The Vertical Rivers and the River Beneath the Amazon There is an even greater story to this multi-speciated life. This ecology creates the global story for the quality of the atmospheres, the winds, the quality of breath, and the health of our shared atmospheres. The entangled story is complicit with the Amazon Basin. It is on the banks of the Amazon and Napo Rivers that the roots

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of the trees hold the embankments; they intermingle in a vast web throughout the Basin, informing and sharing nutrients, the viscosity, and aromas of their oils. The trunks pump their fragrant accumulations to the heights of their canopies, and this is referred to as “the vertical rivers to the skies” (Pearce, 2019). These vertical rivers contribute to the most critical function of the hydrological systems of Earth, i.e., the maintenance of the temperament of the skies and the forces of the winds. It is this interfacing of Earth’s non-human species that is Earth’s capital, Her assets, and the insurance for non-human species and human species to prosper from the highly charged moisture of this circulatory intentional design. The trees are operating these vertical rivers via their inbuilt pumps. It is a system of ongoing distribution of rainfall that influences the wellbeing of all Continents (Pearce, 2018). Antonio Nobre, Venezuelan ecologist and zoologist, Doctorate in Behavioural Ecology of the Muntjac deer and Senior Researcher with the National Institute of Amazonian Research, has carried out extensive studies on the systems of the Amazon. He has written about the ingenious systems of the Amazon, its beautiful complexity, and interlocking systems that influence the global climate. His studies have covered soil, hydrology, and biochemistry (Nobre, 2014). Quantum Scientist Hugh Lovel (who passed over in 2020) spoke about the intelligence and conscious communication of the trees with the silicon mites in the clouds. He spoke about the collective and compelling voices of the trees that call for the return and deposit of rain for their habitat. Hugh Lovel wrote: “living organisms grow and reproduce in defiance of entropy and the surplus grows. And these organisms, working synergistically together, shared the jobs and created more growth in combination with each other.” His observations were a reflection on the perfection of the multitudes of wild species that irrefutably work in synergistic cooperation (Lovel, 2014). USA Botanist Dr. James A. Duke researched and developed the most extraordinary compilation of medicinal and botanical species under the title: Dr. Duke’s Phytochemical and Ethnobotanical Databases at the USDA 9 (www.medicinehunter. com). This data includes the location of the Explorapo Camp near the Napo River. Don Antonio Montero, Indigenous Shaman, guided Dr. Duke in this region of the Amazon and Napo Rivers in northeast Peru. Dr. Duke later led a team of pharmacists, doctors, and nurses to the Explorapo base, situated on this tributary of the ‘Rio Napo,’ to inform and share the medicinal plant knowledge. Dr. James Duke and Don Antonio Montero identified an additional 140 medicinal plants in this region. Additionally, Dr. Duke studied and catalogued over 3.000 species in his world research (Ligon, 1998).

The Superorganism of Earth Research and Restoration Brazilian scientists Valiya Hamza and Tavares Pimental from the Brazilian National Observatory revealed a major ‘river’ that flows beneath the Amazon River. They applied temperature data from boreholes across the Amazon region, identifying a

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‘river’ that is 6000 km long and 100 X wider than the Amazon, flowing east to west. Named Rio Hamza (Jha, 2011) after Valiya Hamza. This was presented at the 12th International Congress of the Brazilian Geophysical Society in Rio de Janeiro.2 Earth’s beauty, Her hydrological systems, are still being discovered, researched, and peer-reviewed, and technology is unfolding more details of this immaculate design and the complexity of existence of these wild supra organisms. Extensive research for rebuilding biological mass has been carried out by Dr. Elaine Ingham,3 an American microbiologist and soil biology researcher, who has given due diligence to quantifying the potentials of microbiology mass within the structures of the soil. She has seven laboratories around the world and applies ‘live microscopy, in situ.’ Dr. Elaine Ingham has worked with the University of California, Berkeley, the USA, on fermentation teas and composting systems. The University of California, Berkeley, has evidenced more than 600.000+micro-organisms, hyphae, and bacteria in one teaspoon of soil using these systems. These recordings are a reflective measure of life force created by the percentages of soil biology mass (Howard, 2017). It is these percentages that need due diligence for all large landscape restoration, so our Earth is able to re-balance the functioning of the hydrological systems. Environmental Scientist Rachel Carson’s book, Silent Spring (Carson 1962), remains the most informed documentation on the biomagnification of chemicals and their impacts on the biomass of species, micro to macro. Veteran Science writer, Luoma (2006) from the NW Pacific region of the USA, wrote the book Hidden Forest, The Biography of an Ecosystem. The content covers his research into the aged forests and the luxurious numbers of ethnobotanical species that manifest these superorganisms. Jon R. Luoma reveals the longevity, the time field of conversion rates that builds biological and ethnobotanical life. He defines the complexity that amasses biophotonic emissions and atmospheric health. He details the extreme beauty of lichen, expressing its flowering when specific trees reach 300 years of age, and he reports on extensive cinematic studies of the aerobic and anaerobic life forms that exist metres down in these enriched soils. The depth of microbiology is directly related to biophotonic emissions into the atmosphere. In these pages, he has mastered a combination of scientific and lyrical writings. He connects the scientific elements of syntony in these untouched worlds. His detailing on photosynthesis is the most dynamic description of the ultimate transformational conversion process between the Sun and the leaves of the tree. He delves deeply into the mesmerising, evolutionary life of an ancient forest. Diana Beresford-Kroeger, biochemist, botanist, and author, in a wonderful conversation with Clare Dubois, Founder of Tree Sisters, details that the DNA of the tree has only two base-lines different from our human DNA. She speaks about the toroidal flow of the tree, the fragrance of the aerosols that attract the essential species and 2

Valiya Mannathal Hamza and Elizabeth Tavares Pimentel (Rio Hamza). 12th International Congress of the Brazilian Geophysical Society in Rio de Janeiro. (Aug. 15–18, 2011). 3 Elaine Ingham—The Soil Food Web Institute Lismore, NSW. Australia www.soilfoodweb.com.au and Rodale Institute’s Chief Scientist.

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the process of attraction for the moisture of the clouds, then the pollen that seeds the clouds, and so much more that defines the conscious and intentional relationship of the trees with all species. These are the species that remain in our human denial of the value of the supra organisms. Our greatest challenge is the percentage of humans that continue to deny these realities and continue to exploit the resources of Nature’s Assets and the longevity of Her wellbeing. Diana Beresford-Kroeger refers to this denial as the ‘Nature Deficit’, despite that within a 15-min walk, in connection with the Evergreen species, the human gains a 30-day immune body boost!4 We can only ponder why our human chose this path away from the intelligence of the wild species and away from the multiplicity of species that exist in the ‘constant field’ of a vital animated state of a Collective Being. Additional research on conscious plant intelligence was carried out over 40 years at the eco-spiritual community, Damanhur Foundation (www.damunhur.org) in the Piedmont region, northwest Italy, by the Founder, Falco Tarassaco and Antonino Furfaro. Antonino Furfaro had a previous career in electronics at Siemens. These two men researched and developed technology that created an interface between the conscious intelligence of plants and humans. The process was analogue, scientific, pragmatic, and verifiable. The technology developed was a synthesiser that provided evidence of the plants’ cognitive intelligence and communication. As the plants became aware of the potential communication with the synthesiser technology, they learned how to utilise and create their music with a diverse range of musical renditions. Betsy Pool and Esperide Ananas were to make this technology available to a mainstream audience encountering at the Chelsea Flower Show in London in 2014. At this Show, this technology provided a visceral, empathetic, interspecies experience for those attending. During these days, the audience became cognizant of the empathetic, conscious response by the plants and witnessed the plant’s emotions. Extensive additional research with botanical species has been carried out at Damanhur.5 These are the profound scientific, quantum allegories that our human walked away from, including the narrative of being in co-existence with the intelligence of Nature. In this “segregation from and the aggregation of material wealth,” our human monoculture systems have abounded, and a Nature mining mind has evolved. This Psyche has been powered by an economic, extractive desire that has created polarised societies that are at war with Nature or hold the emotion of fear of Nature. The data on autopsies of species decimation gives evidence of these exponential losses. There are generations of children who have been denied their inquisitiveness in wild ecologies, their trust in Nature, and their experiences of dare and a volume of awe. Profound questions must be asked if we are to regain the balances for Earth. 4

Diana Beresford Kroeger~How Trees Can Heal Us: Wild Hope for a New Humanity Interview Series, n.d. She is a Medical Biochemist, Botanist. In conversation with Clare Dubois. Founder of Tree Sisters. Film: Call of the Wild. www.calloftheforest.ca 5 Recorded Conversation between Betsy Pool, Media facilitator for the Music of the Plants technology & Anna Crozier (August 9, 2017). Betsy Pool is a Co-Director of Wake-Up! Austria. Association for the Advancement of Consciousness. Film Director with Torino Film Lab. Italy.

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The Speak of the Waters Dr. Konstantin Korotkov, Professor of Computer Sciences and Biophysics, Federal University of Information Technology, Mechanics and Optics and applied Bioelectrography, St Petersburg, Russia, has carried out extensive electrophotonic studies of the auric field of the human body and the geopathic stress in landscapes, the impacts on the human field. The geophysical vortex fields were studied with body biofeedback. There were studies done on the spatial health of built environments, water qualities, electron emissions in natural fibre, and more. The technology performs as diagnostic technology in hospitals in many countries, and applied research of many disciplines has been carried out over decades. In an earlier research project, Dr. Konstantin Korotkov journeyed to the most pristine wilderness in Venezuela to carry out electrophotonic water research in order to measure the qualitative and quantitative values of water in the rivers of this wilderness region. He revealed the calculations of this pristine water at 40.000 X the life force or electrophotonic mass, compared to urban water. Additionally, the International Union of Medical and Applied Bioelectrography (www.iumab.club) and Quantum Field Research by Emilio Del Giudice 1998, 2006, and 2009, assessed the changing supramolecular organisation of water and its ability to communicate over long distances. The research by Dr. Konstantin Korotkov and his colleagues has clearly identified the ‘Speak of the Waters’ in the qualitative field of Nature and the benevolent influences of health and emotion within the waters of the human body. Electrophotonic Science provides evidence of the extent of our depleted ecosystems, and this translates to the sabotage of the immune system of Earth and the sabotage of the human body. We can add the qualitative dialogue of our humanity when the health of water is leveraged for access to our human collectives. Overtly this raises attention to the acceleration of regenerated, enlivened ecosystems. This re-enlivenment process contains the keys to expanding the ‘constant of happiness’ for the multitude of species on Earth, non-human, and human. To assess the difference in electrophotonic presence or electron storms, or high capacitance charge in the water within unharnessed wild ecologies and to assess the comparative constraints of pollution within urban and city ecologies is to identify the exponential gap between Nature’s systems and human management systems and the impacts on health and the resilience and functioning of the emotional body. Built environments, industrial systems, pollution impacts, waste, and chemical run-off from agricultural landscapes have compounded to obliterate or significantly pollute Nature and these waters of life. These polluted ecologies impact the health of the Earth and the body. There is no separation, and there is copious medical data to validate these sequential catastrophes. This research on the strength of the immune system, the systems analysis of the autonomic system does evaluate the human auric field, the value of electrophotonic emissions surrounding the body. The technology provides a profound indication of the health of the immune system. Further explanations are available from Dr.

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Korotkov, “Human Energy Field (HEF) Research”, Konstantin Korotov (www.ium ba.org). Additional technology developed by Dimitry Orlov in collaboration with Dr. Konstantin Korotkov is the Sputnik, Electrophotonic technology for analysing the measurements of spatial health within built environments and wilderness environments. Dmitry Orlov has extensive studies on human ecology, living space ecology, geopathic stress, and interconnection (mitya-orlov.com; Iclif: LESA 2013 on YouTube). Other colleagues in this field are Nicola Tesla’s grandson, Boris Petrovic, founder of the Nicola Tesla Institute in Sao Paulo, Brazil. He developed electrophotonic technology and extended his research into cosmic consciousness, altered states, non-linear time and telepathy, ecological projects, and self-sustainable communities (https://lifeboat.com). Astrophysicist Dr. Barbara Ann Brennan has been working in this field for decades. She created a 4-year Health Science Course in the USA to train people to ‘see’ the auric field and to energetically heal the auric field of the human body and non-human body.(https://barbarabrennan.com). The empathetic interface of the body, Earth and Nature is inclusive of Earth’s relationality with the Sun and the neighbourhoods of the Cosmos. It is valuable to observe the Earth’s inner core, the fractal, electromagnetic fluctuations of the vacuum, and the energies that flow to Her outer skin or the energy field of Earth. The vacuum core resides in the compelling toroidal flow held by the magnetospheres of the north and south Poles. Earth’s relationship with the Sun is fully expressed in profound projections of the Solar flares to Earth. There is a choreography for these orbital plateaus, and there are benevolent or less benevolent impacts on our human and non-human species. When these dynamic Solar flares arrive, precisely three days after their ejection from the Sun, they deliver highly energised particles to the magnetospheres. The meeting of these fields creates the cascading velocity of the northern lights in Norway, and the Aura Borealis in Canada. Earth exists in integrative, supportive cosmological relationships that are filled with heart wave coherence. These fields are scientifically correlated and culturally recognised. Indigenous groups who inhabit the frozen landscapes of the North Pole, inclusive of the Inuit people of Canada, have always been aware that the highly charged particles are heart wave coherent. The Inuit will enter into intentional meditational practices to draw these cascading lights into their physiology for the wellbeing of their hearts. These are time-honoured healing practices in these frozen landscapes. The high charge of plasma energy from the Sun will extract expressions of reactionary negative emotion when individuals are out of heart-connected alignment within themselves, or it will enhance heart wave coherence in the individual. There is a choice, and Psyche’s mastery of the emotional field is at the helm of the choice of a benevolent experience. It is referred to as the ‘boomerang of Divine law.’ This emergence of science and spirituality is detailed by Annette Deyhle, PhD, and GCMS Research Team at the Heart Maths Institute (www.heartmaths.org), March 24, 2009. Dr. Jude Currivan, in her book “The Cosmic Hologram, In-formation at the Center of Creation,” researched the fractal information patterns, the music, and the hologram

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of the Universe, providing substantial scientific evidence that our Nature is a part of the interrelationship with the Universe (Currivan, 2017). NASA additionally provides the details that identify the conscious re-positioning of Earth’s orbit when these Solar Flares impact the magnetospheres and the intentional correction by the Sun to maintain the equilibrium of spatial reality between all Planets in our Solar system (https://solarsystem.nasa.gov/solar-system/sun/indepth). Biophysicist, Nassim Haramein beautifully explains the interconnecting web of fractal harmonics in the TED presentation (TEDx Talks, 2016). The poem continues throughout our Universe, and this awareness arrives with an invitation to re-belong to the poem, and it is time to concede that we are created out of poetry and music. All relationships have their place of belonging in this compelling tapestry of life, and there is no question that there is a reason for all life forms to be participating in this holographic allegory. This knowledge belongs in our ancient past, and today the re-set button for this interspecies interface, the multi-dimensional knowledge, and the discipline for reconnection is available. The depths of this ancient knowledge can be located in the Pre-Vedic Mayan Manuscripts of the Siddhe Mayan. One of the scripts refers to light as the masculine force and sound as the feminine force, and both entwine in an eternal dance. The experiences and the knowledge detailed are grounded in the physics of the constant of happiness or the constant of restorative and fractally embedded energy. Dr. Vaidnathyan Ganapati Sthapati in Tamil Nadu, India, held the unique lineage of ancestral guardianship of the Pre-Vedic Mayan Manuscripts. These palm scripts trace back to the architectural knowledge of 35.000 Temples in the Tamil Nadu region and relate to so many other ancient sites around Earth. These ancient built environments contain the sacred geometry of mathematical harmonics. The fractal details relate to the interrelationship of built environments with the inner Earth Stable Grid and the interconnection of Earth’s inner power lines, the leylines. The purpose is to create supportive, revitalising energy for the human body, and the intention is to create a fractal field that reminds the body of its own fractal, harmonic assemblage. The information includes levitational technology, astrophysics, telepathic knowledge, the meaning of advanced emotional relationships, sound and light healing, tree intelligence, and so much more. Dr. Vaidnathyan Ganapati Sthapati imparted an exponential amount of Pre-Vedic Mayan Manuscript instructions to Ronald Quinn from Ashland, Oregon, USA, commencing in 2002 until Dr. Sthapati’s passing in 2011.6

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Conversations between Ronald Quinn and Anna Crozier recorded between June 2016 and 2020. FB earthhabitats.news Admin. Anna Crozier www.vastu-design.com Dr V Ganapati Sthapati— Vastu Design Principal of Architecture and Sculpture at Government College at Mamallapuram, Chennai in southern India. Now deceased. Family lineage for Guardians of the Pre-Vedic Mayan Manuscripts. www.vastu-design.com.

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Behavioural Economics The Collective human experience has been segregated from Nature, and in this segregation, there has been psychosomatic conditioning portraying a fear of Nature and a disdain for the difference of ‘the other.’ The separate self has raised its presence as the ‘I’ and not the ‘We’ in political, environmental, societal, and personal stories. These unflattering threads of separation have divided our human species and developed the contest, the combative approach to life. The perception of good and bad has created a profound judgement of difference and not the delight of difference. In these proportional perceptions, the contagion of war, the contagions of the oppressed, the embattled, and the competitive tales of “winners of wealth and the losers of wealth” have been the recycled stories in the tides of too many generations. In this distinction of status and the impetus of material values, our human has arrived in a disconnected state with Nature, Earth’s consciousness, and the illuminated intelligence throughout the Cosmos. In historical reflection, the systems that have driven the destruction of Earth’s innate self-organisation are the extractive practices of mining, industrial agriculture, chemically imbued manufacturing, excessive architectural design, and construction systems that obliterate the presence of Nature. The anthropic pulse of desire has been a major ingredient that has driven the collateral damage. Human desire and the lack of human discernment throughout our ‘all consuming’ societies that have nurtured and supported the extractive, behavioural economics navigated by Corporate and aligned political bias that has led to this demise of Earth’s wellbeing and the extensive fields of disenchanted lives. When an extractive product lacks demand, then there is a highly effective lack of return for products that harm our Earth, and this disincentive informs necessary investment transfer to more benevolent, sustainable solutions. Pension Funds is one place to assess the direction of investments for the nurturing of Earth and her re-wilding. The questions for every investment within our global societies must be asked: does investment harm Earth’s wellbeing and her functioning? The withdrawal of these funds from Corporations that do harm to ecologically responsible investments is where the story has a chance for significant transformation. Informing the community of these more desirable investments holds immense potential for forging these desirable changes. The majority of political investments are controlled by the vested interests of corporations and the military. Too often, corporate desires are the impulse for military action, the core reason for the take-over of another Country’s resources. All of these areas of destructive intent must be mediated if we are to live within a nurturing, co-existing philosophy that reflects happiness and wellbeing throughout our world. Behavioural economics has been so fully charged with the sentiment of ‘more’ and the feeling that even ‘more’ can never be enough to satiate the hoarding and gathering of wealth via exploitative management. This operational field of desire remains as the ‘I am’ and not the ‘We are.’ The investments to actualise material happiness have remained immeasurable, and the sacrifice of Earth’s wilderness lies as evidence of

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this context. The triggers start with the excessive desires of the Psyche, and how it ends is with Post Traumatic Stress Syndrome for Earth and the body. Major General John Cantwell, previous head of the Australian Forces in Iraq and Afghanistan, has written a powerful story on the soldiers’ receipt of PTSD in his book, Exit Wounds (Cantwell & Bearup, 2013). PTSD is not only relevant to the extensive impacts of trauma on soldiers in the military but is extensively experienced in the interface of commercial, corporate, political, cultural violence, and terrorism. The exchanges that have enormous human impacts on Earth and non-human species and the excessive carnage of human lives, the dowsing of qualitative and empowering support for ‘the other.’ To move beyond this Collective habit of intimidation does mean a major heart shift as the most desirable shift. So our Collective intention for future Earth and all species is within the profundity of harmonic experiences. The inner conflict between human emotion and the values of the Soul, the Spirit, still remains as a ‘bridge too far’ but actioning the solutions is now an imperative, so the bridge does manifest in our interior and exterior lives, and we move into another era, one of Collective and conscious care of all species.

Human Monocultures to Integrative Design, Syntony, and Wellbeing The solutions and the thought fields are amassing for this profound U-turn because of the vast evidence of mismanagement of Earth’s life systems. “What were they thinking” will be an echo chamber of future generations. Professor Alexander Laszlo facilitates a Doctoral Program in leadership and Systemic Innovation at the Institute of Technology in Buenos Aires, Argentina. He had published in the Spanda Journal and many other locations. He explains the understanding of syntony as “the conscious intention of evolutionary purpose and conscious evolution as being survival imperatives, so our humans are part of the solution with Nature.7 To be the Curators of Life with Earth and taking on the mantel of Connectors of Life with Life.” What he has structured is a process that integrates a philosophy between “Systems Thinking, The Sciences of Complexity, Science, and Ethical Knowledge.” It is the availability of these principles in our higher education that will forge the actions for another future. Professor Laszlo details the infrastructures and knowledge required for present and incoming generations and interprets the values of desire that are centred on integrative and Nature-based systems to ensure that human management systems are in sync with Earth, Her Nature, and the harmonics of interspecies relationships (Laszlo, 2015).

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Syntony Sense: facilitates a Doctoral Program in leadership and Systemic Innovation at the Institute of Technology in Buenos Aires, Argentina. Systems Thinking, The Sciences of Complexity, Science, and Ethical Knowledge. The Laszlo Institute in Lucca, Italy.

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To halt the pretence of disconnection and raise awareness on the cascading catastrophe of entropic systems and the projection of immense harm means transferring the focus to negentropic systems that augment regenerative, re-wilding principles over vast landscapes. Negentropic systems are value-based systems that re-enliven our global landscapes and atmospheres. Changes to urban development mean the transformation of the concreted built environments to ecological integration within built environments. This immersive interface with Nature is waiting for new design criteria and one that is multi-speciated. The transfer of focus will accelerate the metamorphosis of humanities in monoculture clustering and replacing it with multi-speciated life with Nature. The assessments on how we live with Earth do require radical reevaluation for property development design that eliminates human compaction in urban design layouts. The ‘gutter to gutter’ property development creates a disenfranchised, human monoculture destination where there is erosion for the capacity of Earth to breathe and our human societies to breathe. The entropic building design is an unaffordable process if we are to resume Collective human health. The outcomes of these strategies of excessive human clustering have evoked stressed city living, autoimmune disease, cancer, mental illnesses, oppression, and depression at exponential rates. The statistics on health have compelling evidence that it is time to recalibrate and redesign for the inclusion of Nature and the alignment with inner Earth. Fractal built environments and urban layouts augment qualitative life that nurtures the Soul of the child, the mind and heart of the adult, and Collective happiness. It does mean to tiptoe away from the GDP strategies that depend on the entangled systems of an industrialised society. The poiesis of Nature’s thermal and integrative designs is rising on the drawing boards of conscious architects, builders, and landscape designers. In the larger landscapes, there is recognition that regeneration and re-wilding are being prioritised. Restorative design systems will be braiding the interface between regenerative landscapes, re-wilded vast hectares, and fractal village layouts. These design systems create a connected, sustainable, re-invigorated system that returns the resilience for the immune system of Earth and the body. There are training groups to participate in: the Global Eco-Villages have been evolving, and John Dennis Liu, filmmaker, and ecologist, has established Ecosystem Restoration Camps in Spain and thirty other countries for training and educative experiences in restoration systems for Earth. The invitations are proliferating for participation in the advancement of these interconnected human and non-human societies.8 In this comparative, embodied, and subjective reality, we turn our enquiries towards the understanding of the bioelectrical pulses and the interface between Nature and the Body. Nature’s pulses are the expression of harmony, and too often, the body’s pulses are the expression of disharmony or a disenfranchised bioelectrical system. Education and experiences for restabilising the emotional body are a priority. These experiences are the pathway to comprehending that the interrelated world of Nature is compiled of fractal and harmonic pulses that hold Spirit and advanced sentience while conveying the undulations of subtle energies and a spellbinding narrative. The 8

John Dennis Liu, Keynote speaker 2018 Soil and Not Oil Conference, Filmmaker and Ecologist, Eco-System Restoration Camps (https://ecosystemrestorationcamps.org).

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human body has the potential to be in the same narrative as Nature, and the more we reside in Nature, the more we receive the encodings of that spellbinding narrative as Nature does speak compellingly to the body’s intelligence in the spatiality of silence. Dr. Zack Bush, the triple board-certified physician with expertise in Internal Medicine, speaks about an analogy of love as ‘looking upon beauty.’ From this perspective, we can ascertain that this perception of beauty is the Soul and the Spirit being embodied in our human. It is the evidential narrative of Nature in its full expression as a field of enchantment. It is a connected, animated, sensorial field that demonstrates Collective heart resonance. In this field between the Universe, the body, and Earth, there is the literature that pertains to interrelationship and coexistence where layer upon layer of subtle energies contain incremented beauty that is imprinted in the visual, audio, sensorial, neural, and emotional pathways of our inner ecosystem. This is the qualitative life of Living with Nature where the body becomes entrained in these vital, pulsating, inner visual landscapes, and a multitude of interactive and harmonic pulses. Our priority on time is all about the disciplines of co-existence and the return of these volumes of beauty within our inner landscapes and our outer landscapes. Dr. Zack Bush has meticulously researched and scrutinised the relationship between the micro-biota of the soils and the micro-biota of the body. He has identified how chemical management of our landscapes and destruction of the ecosystem has irrefutably denied the voracity and functioning of the immune system of the human body and the exquisite harmonics for human resilience. He expresses the need for “the rigour of science, the strength of humanity, and the intelligence of Nature for transforming health and the world.”9 Many are at the precipice of re-igniting the wild within and pursuing solutions, infrastructures, so the benevolence of Nature is experienced and projected as the most benevolent time investment. Adventure, eco-tourism, and training in re-wilding and regeneration are all high on the list for this investment that will satiate the great hunger for ‘being in the wild.’ The encounter in the wild landscapes leads to further selfexamination and prompts reconnection through stillness while being in the sanctuary of Nature. Out of these experiences, heart wave coherence is comprehended and actualised more. These advanced emotions prompt a re-examination of behavioural economics that ‘do no harm’ and anchors a new heart connected language for a very different future.

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Zack Bush–Triple certified physician in Internal Medicine, endocrinologist. www.themclinic.com www.zachbushmd.com https://farmersfootprint.us You Tube: Independence & Planetary Evolution: Zack Bush (Roll, 2019).

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A Non-human Species that Projects Love and Compassion To observe Indigenous interspecies interaction, I wish to express a visual narrative that will transport you to the high altitudes of the Peruvian Andean Cordillera and a Quechuan Co-operative at 4.800 m asl. The residents include 60.000 alpacas who roam the unwalled living rooms of the Altiplano. These escarpments radically forge their way into the skies, and it is where the Apus, the Spirits of the mountains, murmur their wisdom to all species. This specific location in these rare atmospheres is near Macusani, a remote Quechuan village. In the Quechuan perspective, the Camelid species are the ‘dancers of the soil,’ and they are recognised as the Tutors of love and compassion. The emotional intelligence and serenity of this species transmit subtle energies that transform an atmosphere. The field is seductively soft and prompts an elevated and expanded awareness where heart wave coherence is fully present. When carrying out alpaca fibre qualitative research in this region, I worked with veterinarian Dr. Julio Sumar, Principal Professor of the San Marcos University and the High-Altitude Research Laboratory at La Raya, IVITA, Sicuani, near the city of Cuzco in Peru. He is now retired. We strategised scientific assessments for identifying the homogeneity of the alpaca fibre, gathering data on more than a thousand alpacas. We engaged 38 Quechuan alpaqueros (alpaca handlers), and we had additional team members for the fibre data detailing and micro-chipping for the ID of every animal that we scientifically fibre evaluated. Every day we selected preferred alpacas and then gathered three samples of fibre per alpaca. The fibre samples were then dispatched to the Melbourne College of Textiles in Victoria, Australia, for scientific assessment. The outcome provided us with the genetic parameters for a Quality Control Fibre/Genetic program for international alpaca export (Sumar & Walter Bravo, 1989). The daily process was a 4.30 am dawn rising, gathering cold water from the mountain for a wash and a breakfast of fresh pan that had been cooked over the glowing pebbles of alpaca dung. Coatings of butter and jam were spread on the warm pan, and coca de mate (the tea for high altitudes) was always the morning herbal drink. By 6 am, the entire team would travel to where the alpacas had been gathered in the higher valleys. It was the alpacas who came to us, as their curiosity about who we were was an obvious fascination for them. There was never any fear in the eyes of the alpacas, and when observing the relationship between the alpacas and alpaqueros, it was easy to comprehend the lucid, telepathic transmissions between them. When we held one, the rest of the alpacas would come and evaluate if sufficient care was being given to their ‘companions’. This compassionate, empathetic, and loving behaviour of the alpacas was enchanting. They moved like the murmurations of the birds, a unified field of all minds and hearts. Their emotional presence and their lucid intelligence were easy to absorb, and there was never a feeling of drudgery or fatigue as their field was so uplifting. In these Andean escarpments, the dark, charcoal grey, billowing storm clouds dependably gathered every afternoon. It is the reason why alpacas always give birth

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in the mornings. These imposing thunderous clouds rolled over and down the escarpments, excluding the Sun in the afternoon. Soft eddies of snow layered over the mountains, the alpacas, and our team. Dr. Sumar was an expert in timing, knowing precisely when the alpaqueros needed some other amusement. In these spontaneous moments, he would clap his hands and ask in his soft, deep voice for everyone to release their arms from the alpacas. He would then relate one hilarious story after another in Quechuan. The alpaqueros would not only laugh but surrender their bodies to the mountainside, rolling with irrepressible giggles while the snow kept falling so silently on their bodies. It was mesmerising visuals and contagious hilarity. When the Quechuan storytelling was finished, Dr. Julio Sumar would clap his hands, and everyone would resume the task of holding the alpacas while we gathered the alpaca fibre samples. The whispering snow continued to fall as the alpacas morphed their ‘love’ presence into the membranes, the bones of our being, without interruption. There was another aspect of this interspecies relationship between the alpacas and the Quechuan handlers. It was revealed at the time of the alpaca matings in the high valleys of these mountains. On these days, the community, men, and women, surrounded the herd and played their pan flutes, and their samponas in lilting music to the alpacas, while the machos (male) made love with the hembras (female). It was a long concerto as the alpacas immerse their love inclinations for 50 min. This conscious giving of a musical interlude for the alpacas remains rare in most interspecies relationships. The camelid species are known as the most environmentally sustainable animal on Earth. They have behaviour that expresses advanced sentience, their anatomy provides soft pads for their feet to touch the soil beneath their pads, they have a digestion system that is comprised of four stomachs, and they require little protein, consciously never eating below 2 cm of grass. They glide lightly on the escarpments of these soaring mountains. Many alpacas were to fill the space, legally, on large aircraft between 1995 to 2000 between Peru, Australia, and 29 other countries. In all locations, they became known as the ‘love’ species. It was observed that children who grew up with this species developed this trait of inner peace, a quality that nurtures accelerated learning. The more the children were connected with the alpacas, the more the morphing of the inner essence of the alpaca by the child. The language of love of the alpacas is an oigle, and their behaviour with each other is the visible expression of intelligence, love, care, and compassion. Their vibrational field removes antipathy and activates heart wave coherence, and the ‘constant of happiness’ is offered in the gift of their presence.

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Dr. Julio Sumar Kalinowski has written extensively on his extensive alpaca research, alpaca history, and the anatomy of the Camelids and contributed internationally to alpaca genetics knowledge and the homogeneity of genetic advancement.10 Our Earth is waiting for humanity to fully recognise its collective presence and advanced emotional behaviour. The spatiality required for all species to be accommodated through significant rewilding is vital for non-human species existence. This action will regain the breathing of Earth, the exhalation, the inhalation of Her body, and the acknowledgement that we are in this story together. Can we, as a Collective, obtain these degrees of immaterial wellbeing? The possibility of an interspecies mutual breath?

Electrophotonic Analysis for Validating Textile to Body Health Many years after the camelid experiences in Peru, Dr. Konstantin Korotkov responded to my request to carry out electrophotonic analysis with alpaca fibre. He applied a larger and more sensitive GDV camera (Gas Visualisation Device) for this research that stimulated the electron storms in the fibre. The images showed the expression of electron storms with every single fine hair, and the homogenous mass of electrons within the fibre was glowing. This identified the ‘life force’ existing in the DNA of the natural fibre. The image had been taken eighteen months after shearing and validated the empathetic and conveyable healing qualities of this natural fibre and its textiles for the human body. Electrophotonic analysis can be applied to the vast scope of colours in the alpaca, the vicuna, merino wool, the Oomingmak-Qiviut fibre, the native-coloured cotton, and the compassionate Wild silks. These are the living fibres that have empathetic photonic values for our second skin fabrics and all enhancement of the immune system of the human organism. The nutrient density in the Wild Silks is also demonstrated by the silkworms that wrap sericin around every thread. Sericin is a specific glue of high viscosity and a nutrient density containing 45% amino acids. These studies were carried out by the Research Laboratories of Takayuki Nagashima, Assoc. Prof., Dept. of Agriculture, Tokyo University of Ag. Japan. Published Japan Close-Up, Sept. 2002 published by PHP. These qualities are all contributive values for the second skin. The original design was intended as an interspecies, super liminal conveyance of Nature’s energetic gifts for the body. These are enlivened fabrics that can eventually be bio-composted for the benefit of the soil species. The extended research on the alpacas was impulsed by decades of participation in Australian merino selections, breeding, and classification. It was a large 10

Julio Kalinowski Sumar. Previous Head of the San Marcos University, High Altitude Research Laboratory at La Raya, Sicuani, near the city of Cuzco in Peru. www.researchgate.net 1988 to 2018. Reflections: Dr. Julio Sumar and Alpaca Knowledge July 30, 2019. FB Earth’s Textiles Media—Designers Hub Administrator Anna Crozier. J. Sumar and Cameron Holt 1997 Interview.

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landscape vocation with 9.000 to 16.000 ultra-fine merino sheep. This was prior to biological soil management when the merino fibre expressed the interpretations of de-mineralised ecologies due to previous chemical management and the extensive losses of microbiology in the soils. The classification of fibre was a feedback system that determined soil health and the interface with merino sheep health and fibre categories. The percentages between the qualitative preferred fibre categories to the second and third categories defined the presence or lack of microbiology percentages in the soil, and the lack or presence of vitamins and minerals in the soil. These traits identified animal resilience and wellbeing or animal health impairment. When classifying the fibre, I was consistently receiving empathetic, bioelectrical body feedback. Visual and kinetic observations were part of comprehending the fibre qualities and qualitative traits in the fibre. Body biofeedback is also related to the homogeneity of the lower micron count of the fibre. The finer the fibre, the more penetrating the pulses for the nervous system, heart meridians, emotional brain, neural pathways, and stimulation of the cerebrospinal fluid and the feel-good in the heart and limbic brain (A. CB. Crozier fibre classification, personal experiences. Australia 1969–1994). How the body responds to the second skin apparel, and the health of the apparel does depend on the electrophotonic presence and qualitative traits within the natural fibres. There are comparative evaluations for those entropic, chemically produced textiles that do convey harm to the body. What is placed on the skin is the same as what we place on our tongue. Chemical manufacturing and dyeing of textiles deny the pulses, the kinetic presence, and the wellbeing; impacting the health of the body and the ecologies. Today, only 2% of the textile industry provides these qualitative traits in textile production. The electrophotonic research with Dr. Konstantin Korotkov has validated the reality of natural fibres and the relationality of the textile health-to-body story. In identifying the problem, we can identify the beauty of the solutions. The abandonment of Nature can no longer endure, and the reclaiming of these interspecies relationships can be a transformative, reclaimed experience. We have a choice. There is an immaculate partnership between soil, animal fibre species, botanical fibre species, and textiles. Wholistic fibres encourage greater investment in the regeneration of biologically managed landscapes. The benevolence of this action is entwined in a re-enlivened global atmosphere. The solutions have been waiting for our cooperation for a very long time, and it is the body’s intelligence that is guiding the redesign of our ecologies, the natural proponents for ensuring that our most sacred vehicle, the body, is within an interactive, interspecies relationship. Gregg Braden, Scientist and author, describes and projects the visuals of quantum pulses and acoustic waves in the YouTube presentation on ‘How to Become Conscious of the Language We Use.’ This talk describes the continual pulsing of all life (Gregg Braden Official, 2020).

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Ecocide Law: The Bridge for the Protection of Earth In August 2012, I recorded an interview with Polly Higgins,11 a Scottish lawyer, Barrister, and architect for International Ecocide Law. She recalled that she was intuitively propulsed by a thought that ‘Earth was in need of a good lawyer.’ She said, “I was seeing into something that was much greater than self” and “I do see myself in the context of spirituality but a kind of spirituality that has no sets of supplied rules; it is more engaging with the innate. There is higher wisdom at play out there, a global consciousness if you like, and I was tapping into that. What I do know is that there is something greater than the self at play here and I have become convinced through my own direct experience that we can shape and alter our own reality through the decisions that we make in our lives, and those decisions are, of course, driven by our values. If anything, it is aligning our laws with natural laws, higher law, then harmony is re-established.” Polly Higgins recognised the interconnectedness of all life and acknowledged the vast generational effects of species decimation and extermination. She wrote the charter of Ecocide Law as a Crime against Earth, a Crime against Nature, a Crime against Humanity and Future Generations, and a Crime against Peace. She wrote the framework for Ecocide Law as an International Crime as all countries had been exposed to extensive abuse. By criminalising mass damage and destruction, the loss of ecosystems, it was possible to identify those who signed off on the papers to destroy Earth’s ecosystems. This strategy is intended to hold those who signed off on the destruction to account. This included the heads of corporations and political representatives whose signatures related to specific, known, criminal acts of abuse to Earth and humanity. She explained, “International Crime is about putting in place the crimes of the most significant concern to humanity, as a whole, and the document that governs this is called the Rome Statute. It was signed off in Rome and hence the name the Rome Statute. It is the most important international legal document that we have in the world. It codifies the existing International Crimes against Peace, as they are collectively known.” Polly Higgins’s objective covered Ecocide Law being recognised as an International Crime against Peace. She saw her role, as a lawyer, “to legally advise as to how this Law will fundamentally flip our existing paradigm.” In this conversation, Polly Higgins detailed, “the important thing is that when International Crime of Ecocide is put in place, then the legal duty is vested in the State to take action, on your behalf, and when the State fails to take legal action on your behalf, the International Criminal Court can then prosecute the State, the Head of State, the Minister of State as well as the company or those who are involved in the finance or the lobbying of it.”

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Polly Higgins—Scottish lawyer, Barrister, and architect for International Ecocide Law. Polly Higgins: CEO The Earth Community Trust Chairwoman, the Eradicating Ecocide Global initiative, Honoris Causa Doctorate, Business School Lausanne. International Lawyer, Barrister. Award Winning author. www.eradicatingecocide.com.

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Polly Higgins informed environmental lawyers around the world, but in 2019, Polly Higgins succumbed to cancer. Her legacy has been immense, with hundreds of thousands of individuals and lawyers recognising the beauty of protection via International Ecocide Law. The protection provides a canopy of care for Earth, all species, human, and non-human. Jojo Mehta and a team of environmental lawyers have taken on the Stewardship role for the implementation of International Ecocide Law. Stop Ecocide International reported on June 30, 2020, that President Emmanuel Macron of France shares the ambition to establish the International Crime of Ecocide Law. 99.3% of the French Assembly supported the new crime of Ecocide Law being established in France. He referred to this as ‘the mother of all battles’ and seeks to see this Law ‘enshrined in International Law’ so the leaders are accountable before the International Criminal Court.

Indigenous Collectives and Natural Law This next complicit attention is to comprehend the content of Natural Law. The law that has been rigorously held by the Elders of Native Communities around the world. The Collectives who have never abandoned the principles of connection with Earth, Her Nature, and the Cosmos. Professor Anne Poelina is a Nyikina Warrwa woman from the Martuwarra River, Fitzroy region in the northwest Kimberley region of Australia. Poelina A. (2009) Action Research to Build the Capacity of Nyikina Indigenous Australians (unpublished Doctoral dissertation) (PHD) New England University, Armidale, NSW. Poelina A. (2021) Martuwarra First Law Multi-Species Justice Declaration of Interdependance. Wellbeing of Land, Living Waters, and Indigenous Austalian People’ Nulungu Institute of Research. University of Notre Dame, Broome, Western Australia. The Nyikina Culture has Native Rights over 27.000 hectares surrounding and including the immense Martuwarra River or Fitzroy River. Professor Anne Poelina is an actionist at the front line to protect the Martuwarra River. The Architect of Ecocide Law, Polly Higgins, counselled Professor Anne Poelina on the emergence of International Ecocide Law. Professor Poelina has worked with environmental lawyers in Melbourne and Brisbane to gain recognition of the immense Martuwarra River as a Living Being and the recognition of the Nyikina Culture’s timeless knowledge and sacred approach to all living Beings, the Spirit world of the River and the extensive, unique landscape and vast diversity of non-human species who exists in this rare ecosystem (ABC, 2023). Tuisami is the Nyikina word for the fusion of ancient and present natural wisdom. Bookarrarra translates to the beginning of Time, and Warloongarriy Law is the Law of the Martuwarra River. Wunan Law is the law that came from the Stars. A Law that travels from Sunrise Country to Sundown Country. It is the interfacing of past, present, and future time by the Elders and the Ancestors. This language of Natural Law, the content of wisdom, has been a generational dialogue, and Natural Law has

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never been abandoned. At the current time, it is their greatest challenge, with miners and cotton growers’ intent on accessing the Martuwarra River for exploitation of the water and the adjoining landscapes. In an extended recorded conversation with Professor Anne Poelina12 (August 2017, with A. Crozier), she expressed the necessity to learn as Collective wisdom, human to human, and between human and non-human beings. The necessity to learn from Indigenous people’s experience about the Law of Relationship with Country and with Nature versus the conflict paradigm, ‘divide and conquer’ and ‘manipulation for intended chaos.’ Under the Law of Relationship, the emphasis is on cooperation, unity, and Cultural synthesis. In Nyikina’s knowledge, the law is in the land and not in Man. They have Earth-centred legal principles that told them that this was the Law from Creation, from the beginning of Time. Bookarrarra is not the Dreamtime but the knowledge that starts at the beginning of Time, and it is a concept where the past, the present, and the future are fused into this moment in Time when we must Act. The Wunan Law has always been grounded in co-existence and co-management of the Land. Wunan Law means that everybody is below the Wunan, and Nobody is above Wunan Law. There is a horizontal form of Government, and Wunan Law relied on Collective Wisdom and Collective Learning, a governance system that was continuously adapting to Change and Time, People, and Place. In this process, the Nyikina Culture recognises that the land is alive, and while they are reading the Country, the Country is reading them. It is the literacy of a co-relationship. They know the music of their Songlines, the music of their Country. Another exquisite aspect of conscious connection to the land and to the storytelling that lies in this Country over aeons of time. It is known as circular storytelling which might take 10 or 30 years before an answer is revealed. The answer has its moment of precise timing. It is known as the Waiting Time and is a recognised conceptual expression. There are so many elixirs in analogy when speaking with Professor Anne Poelina. She traces her heritage, and she will say, “Everything I do, I do not do unless I talk to the Ancestors.” These are the timelines between worlds, the lucid, connected field of quantum connection, and generational vocal communication that is embedded in memory. It is normative in the worlds of the Indigenous Cultures and yet treated as a psychiatric challenge in the western world. This is yet another place of denial and abandonment in a disconnected paradigm. The partition between worlds is opening, the deep values of Indigenous Cultures who maintain their sanguine relationships with their inter-being, their conscious relationships with Earth, Nature, and Cosmic connections. They have not lost the gifts of telepathic experience, remote viewing, and teleporting. In personal, sequential journeying to the Kingdom of Tonga during the 1990s, I found the most eloquent of relationships of connection with this community. On my first morning at 4.30 am, the clear sounds of the collective voices in NukuAlofa floated in the fragrant winds through my window. This custom of the entire 12

Dr. Anne Poelina, Nyikina Elder, Martuwarra River, (Fitzroy River) region in the northwest Kimberley. Australia. PhD in Philosophy, second PhD on Philosophy (Health Sciences). Publication by August 2020.

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community, this ‘singing the dawn in,’ has never been interrupted since the ancient days of Lemuria (Kingdom of Tonga history). By 6 am, I was running along the waterfront as the children and adults were walking languidly home from the singing of the dawn. The children and adults were calling to me with the words, ‘Ofa Atu, Ofa Atu.’ I later asked my Kingdom of Tonga friends what these words meant. They replied, ‘I love you.’ I was a stranger at that first moment, and this explanation penetrated my heart. It was not only this language of collective love but also the lyrical feeling in their voices and another state of time in their presence. There was no separation, and this was also demonstrated in their relationship with the sharks, whereby they intentionally sang beautiful songs to them. I travelled to the Kingdom of Tonga on many occasions, and every time the sanctuary of this sacred place, the expression of their values, held profound spirited value. The societal and ecological marriage was experienced as a vortex of expanded time, a partition that opened up into the timeless honouring of each other and all species. The Mastery of Time was present as a mood, a quiet essence, in the Kingdom of Tonga Culture. The senses received an unspoken language that was the full expression of their community being completely present in a field that held no separation between the inner time of Earth, Nature, and the constant communication with the Spirit world. The ancient Chants of the Pacific islands relate to specific relationships with the star systems and the known language with the whales and other species. Hawaiian Shaman, linguist and wisdom keeper of ancient Chants, Leon Kalili13 shared this knowledge in southern Queensland when sharing Retreat time. In the Polynesian language, every vowel held a direct correspondence between their body, the Cosmos, and the way energy is moving between the body, other worlds, and interspecies connections. The details are corroborated by Dr. Barry Brailsford, an archaeologist, historian, and author in Aotearoa, New Zealand. He was given the honour to participate in a collaborative book to write down the oral history of the Waitaha people by Waitaha Elder, Te Waipouramu. The writings commenced on December 10, 1988. There are two magnificent books, Song of Waitaha, Dr. Barry Brailsford (2003) and Whispers of Waitaha: Tradition of a Nation by Ruka Te Korako and Ruka Te Korako (2006). These libraries of ancient memories contain the initiation processes for attaining the Waitaha language and their art of communication between dimensions, interspecies communication, the capacity to access telepathy, and the skills for advanced, energetic functioning. In many Pacific Islands, the most honoured person in their society was the one who remembered the oral history, initiations, and stories tracing back to the time of Lemuria, Mu. This is also confirmed in the pre-Vedic Mayan Manuscripts with Dr. Sthapati and Ronald Quinn. In conversations with Makuini Tai, a linguist with ancestral lineages of both Waitaha and Maori Cultures in Aotearoa, New Zealand, she detailed many of

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Kalili. Leon Kalili Hawaiian Shaman, linguist, Wisdom keeper of ancient Chants. Recorded Conversation with Anna Crozier, Brightside Retreat, near Montville. Southern Queensland. 2004.

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the remembrances and the philosophies of Sacred Law of the Waitaha and Maori Cultures. She explained the meaning of the Waitaha word, WANANGA.14 “WANANGA. A higher consciousness or Soul power. Wa is time and space. Wana is a spine-tingling force, an aspect of the Soul, Nga, an aspect of the Soul. Soul breathes and Soul’s heart. To Wananga is to enter a state that enables one to hear, feel, and sense the messages of the Soul. They are referred to as Nga-Kau. They flow from the heart and register as this spine-tingling force at the very core of our being, alerting us that consciousness has increased. Wananga is the state of being, permeated by peace. Wananga is today associated with the word University. The root word Universe means a unifying song. When diversity begins to reflect the same story and song, there is a basis for unity and peace. Today’s sophisticated technology and brain research validate that the state of Wananga is a state of peace, and when activated through binaural tones, the brain fires the emergence of new cells that awaken new possibilities. The binaural sounds are much like the chanting tones of the ancient Maori. During an authentic Wananga, the secrets of the three baskets of knowledge are revealed, and when we access the three baskets of knowledge, we access all that is required to create heaven on Earth. Wananga is a state of consciousness induced by sound. The absolute aspect of Wananga is Wai, Water, Song, and Spirit.” To conclude is to share the thought that we are so much more than who we have perceived our human to be. The future contains enthralling experiences for all those who seek to flow with the original design for Earth. To commit to the re-enlivenment, the re-clothing of Earth, the wild species, is to find the eternal sources for experiencing constant happiness. Experiences with Nature are the inspiration to give full attention to the disciplines of the practices for the embodiment of the constant of happiness. HARI HURI TA—Time is turning, time is landing.

References ABC. (2023). What would happen if we gave nature rights of its own? [Audio podcast episode]. In AM. ABC Radio National (8 Mar 2023). Retrieved March 10, 2023, from https://www.abc.net. au/radio/programs/am/what-would-happen-if-we-gave-nature-rights-of-its/13320394. Brailsford, B. (2003). Song of Waitaha: The histories of a nation: Being the teachings of Iharaira Te Meihana, Wiremu Ruka Te Korako, Taare Reweti Te Maih¯aroa, Perenara Hone Hare, Hermia Te Wake. Renata Kauer. Wharariki Pub. Ltd. Cantwell, J. P., & Bearup, G. (2013). Exit wounds: one Australian’s war on terror. Melbourne University Press. Carson, R. (1962). Silent spring. Houghton Mifflin. Coleman, T. (n.d.). Equator II–Amazon. Bandcamp. Retrieved March 10, 2023, from https://trevor coleman.bandcamp.com/album/equator-ii-amazon. Currivan, J. (2017). The cosmic hologram: In-formation at the center of creation. Simon and Schuster. Gregg Braden Official. (2020). How to become conscious of the language that we use|Gregg Braden [Video] You Tube. https://www.youtube.com/watch?v=4YDSBVo4nTE. 14

Tai. Makuini. Waitaha word WANANGA. 2018 Historical referencing Makuini Tai. Waitaha and Maori Elder and linguist. Aotearoa. NZ.

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Howard, L. (2017). Uncovering the hidden life of soil. UC Davis. https://www.ucdavis.edu/news/ uncovering-hidden-life-soil/. Jha, A. (2011). Underground river “Rio Hamza” discovered 4km beneath the Amazon. The Guardian. https://www.theguardian.com/environment/2011/aug/26/underground-riveramazon. Kroeger, D. B. (n.d.). How trees can heal us: wild hope for a new humanity interview series. Soundcloud.Com. Retrieved March 10, 2023, from https://soundcloud.com/treesisters/dianaberesford-kroeger-how-trees-can-heal-us-wild-hope-for-a-new-humanity-interview-series. Laszlo, A. (2015). Living Systems, Seeing Systems, Being Systems: Learning to be the systems we wish to see in the world. Spanda Journal, 6, 164. Ligon, L. (1998). Peruvian shamanism: a different kind of medicine. Mother earth living. Retrieved March 10, 2023, from https://www.motherearthliving.com/health-and-wellness/peruvian-sha manism-a-different-kind-of-medicine. Lovel, H. (2014). Quantum agriculture: biodynamics and beyond: growing plentiful, vital food. Quantum Agriculture Publishers. Luoma, J. R. (2006). The hidden forest: the biography of an ecosystem. Oregon State University Press. Ruka Te Korako, M., & Ruka Te Korako, T. P. (2006). Whispers of Waitaha: traditions of a nation. Wharariki Publishing. Nobre, A. D. (2014). The magic of the Amazon: A river that flows invisibly all around us. In TED. https://www.ted.com/talks/antonio_donato_nobre_the_magic_of_the_amazon_a_river_t hat_flows_invisibly_all_around_us. Pearce, F. (2018). Rivers in the sky: How deforestation is affecting global water cycles. Yale Environment 360. https://e360.yale.edu/features/how-deforestation-affecting-global-water-cyc les-climate-change. Pearce, F. (2019). Rivers in the sky. New Scientist, 244(3254), 40–43. https://doi.org/10.1016/s02624079(19)32070-6 Roll, R. (2019). Food independence & planetary evolution: Zach Bush, MD|Rich Roll Podcast [Video]. YouTube. (14 Oct 2019). https://www.youtube.com/watch?v=X3aOQ0N74PI&list= PLUKKnL6u0jq7v72atBcMKXfdNSTIA10KC&index=2&t=0s. Sumar, J., & Walter Bravo, P. (1989). Laparoscopic examination of the ovarian activity in alpacas. Animal Reproduction Science, 21(3–4), 271–281. https://doi.org/10.1016/0378-4320(89)900 34-1 TEDx Talks. (2016). The Connected Universe|Nassim Haramein|TEDxUCSD [Video]. YouTube. (26 Jan 2016). https://www.youtube.com/watch?v=xJsl_klqVh0&list=PLZwS70aOoyc-Nc1 27Jwlozb9gsVrgciEn&index=4&t=0s. Weber, A. (2019). Enlivenment: Toward a poetics for the Anthropocene. The MIT Press.

Chapter 13

The Economy of Happiness: An Exploration for Guiding Principles Gunter Pauli

Abstract The Commons have been recognised throughout history as an inalienable right to access whatever is necessary to ensure life and a livelihood. The commons are free and allow citizens to generate food and income. The tragedy of the commons was described over a century ago, pointing to the loss of clean air, freshwater, and green pastures. Worse, the liberal economic model permits each player to increase its benefit from the commons, ultimately leading to its irreparable destruction. Once the commons are affected by human interventions, then the community will have less resilience. When a crisis hits, then the toll will be high. The article studies the framework conditions that permit a reversal of these trends leading to the definition of the framework conditions that will permit the design of a production and consumption model where happiness has a chance. These conditions include the zero-waste concept, no one is producing something no one else desires; the full employment, meaning that the community permits everyone to contribute to the best of their abilities; and no cheating, or everyone plays according to the rules of Nature and operates within the tradition and culture while embracing innovations. Keywords The commons · Liberal economic model · Irreparable destruction · Zero-waste · Non-linear logic · Resilience through diversity

The Commons The present model for globalisation is a framework that permits the pursuit of logic for competitiveness built around the power of ‘cheap.’ The producer who can outcompete all others on the market based on price is the one that wins. In order to be transparent in who is the lowest in cost, all borders and tariffs need to be eliminated, and vigorous operators are permitted to cut corners. Labour is considered an obstacle and a cost and G. Pauli (B) Founder ZERI and Author Blue Economy, Gryon, Switzerland e-mail: [email protected] Founder ZERI and Author Blue Economy, Tokyo, Japan © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_13

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is therefore replaced by no labour, thanks to the introduction of artificial intelligence and robotics. Raw materials are squeezed through a global supply chain management where the suppliers are forced to eliminate intermediaries, press farmers, and miners to embrace economies of scale and impose a never-ending pressure on prices, with a delivery system known as just-in-time where no stock is kept on the books, and all are in a perpetual movement on trucks with a backup stored in faceless warehouses. This increases the fragility of the system. The pursuit of ever-better economies and lower overheads leads to mergers and acquisitions, consolidation, and concentration up to the point that in each market, only a few players survive globally. These champions will focus on narrowly defined markets that are standardised to the extreme, with only cosmetic differences between two products or services. How can one ever expect that this business model that drives global production and consumption towards the lowest price and the highest economies of scale will lead to happiness? It seems that this model is the antithesis of happiness. One of the lesser debated realities of the prevailing economic model is that it supposes an abundance of the Commons and the liberty to use it at will. The Commons include biodiversity, the continuous provision of drinking water, the supply of oxygen in the clean air, the availability of grazing land for herds, the evolutionary and symbiotic path of diverse species, the cycling of nutrients, the build-up of topsoil, and so much more (Pauli, 2016a, 2016b, 2016c). These Commons have been the underpinnings of the Economy of Happiness. These resources are held in common, not owned privately, and are a definite source of resilience and even happiness in communities. The Commons are needed products and services on which life depends. The Commons are exploited in full and beyond; unfortunately, today, their use is beyond the carrying capacity which is the demise of life on earth as we know it. Observing ecological and social systems for decades, I derived some core principles that could guide our quest towards a world where Nature regains its evolutionary path, society strengthens its social web, enhancing the quality of life of all by empowering everyone to learn how to respond to their basic needs with what is locally available (Pauli, 2016a, 2016b, 2016c). This would be a framework for the “Economy of Happiness.” If we are not able to meet basic needs with local resources, then there is no basis for happiness. The past forty years as an entrepreneur for the Common Good and the conservation of The Commons have taught me many lessons. These years allowed me to better understand the fundamental shortcomings of the existing economic model as briefly described, where the practice differs greatly from the theory, and where a simple focus on a core business based on a core competency has blinded many to see the wide portfolio of opportunities that we can pursue a quality of life that unfortunately is now equated with money and the accumulation of goods—we do not need (Pauli, 2016a, 2016b, 2016c) . The management of companies with its short-term objectives, translated in financial terms, void of social and environmental consideration, considers The Commons a place to exploit (as we do with excessive consumption of water) or a place to release our excesses (as we do with the release of greenhouse gases into the atmosphere). How can we believe in the “invisible hand” where the self-interest faced with scarcity is bound to lead to destructive behaviour to secure survival? And in a world where destruction

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unfolding before our eyes is the standard, how can happiness be integrated? (Pauli, 2016a, 2016b, 2016c). The logic of enlightened self-interest whereby “an individual, who intends only to improve his own gain, is, as it were, led by an invisible hand to promote the public interest” (Adam Smith, 1776) has been too easily explained through the price fluctuations determined by supply and demand of commercial goods and services. High demand with constant supply leads to a higher price, which will allocate resources to the most efficient operator. True: if there is a well-functioning market with transparency to all players, which is seldom the case when the market is controlled by a few players. However, this enlightened self-interest turns into destructive behaviour when it is deployed in the realm of The Commons (Pauli, 2016a, 2016b, 2016c). William Forster Lloyd, an amateur mathematician, wrote in 1833 a pamphlet that could well be called “The Tragedy of the Commons” since there is a remorseless working of things. Picture a pasture open to all. Each herdsman will try to keep as much cattle as possible on these Commons. A rational seeks to maximise his gain and asks, “What is the utility to me, adding one more animal to the herd?” Since the herdsman receives all the proceeds from the sale of this additional animal, he is prepared to neglect the fact that there is overgrazing after all this adverse effect is shared by all herdsmen who—at first—would hardly notice. Worse, when the problem of overgrazing is recognised, the herdsman who has added extra animals does not feel responsible—since all herdsmen apply the same rationale with a compelling logic to increase without limit on a pasture that is clearly restrained (Hardin, 1998). The original sense of content by generating additional income and perhaps even alleviating poverty and stress is quickly converted into the demise of the whole system. The worse is that everyone is tacit complicity to this disaster. We have confused the free market with the free exploitation of The Commons. We realise that there is not only overgrazing, this “freedom to add extra sheep to graze on public land” leads to soil erosion, loss of water retention, and desertification when it is not one herdsman but many if not all that allows the privilege to put extra sheep on the same land. We have witnessed how the addition of goats on the Mongolian steppe has not only caused the loss of a thriving ecosystem and the unravelling of a millennium proven economics, the search for a competitive advantage in a world of cashmere has transferred to value-added generated to the operators of the carefully specialised washing, spinning, dyeing, weaving, cutting experts leaving the farmers only dust to eat and the Government to subsidise (Pauli, 2016a, 2016b, 2016c). Thus, freedom to pursue one’s own interests leads to the destruction of the very basis of the ecosystem that supports life. This “laissez-faire” approach that has been applied to the Market is unknowingly applied to The Commons. This leads to the obvious question if we can still build on a market system and apply capitalist principles while ensuring a better quality of life and happiness for all living on Earth? Or does the present system predestine societies that one per cent of the population can accumulate as much wealth as is owned by the other 99%? It is clear that the market, which considers The Commons as a free for all, leads to the recognition that we go (and have gone) beyond the limits, and (worse) that the benefits for breaking the limits have gone to very few individuals. Thus, there is a need

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to curtail the freedom to operate in the Commons in order to create the Economics of Happiness (Pauli, 2016a, 2016b, 2016c). Now, if there are millions of operators on the market and the exploitation of The Commons could be contained, could we then steer business and society towards sustainability? If power is concentrated in the hands of a few super corporations that dominate all supply and demand through vertical integration of the value chain, and superrich who own these corporations pay no taxes anywhere, is there a chance to design and implement the Economics of Happiness? How does anyone value the chances of + 200 governments to guide the process of the redesign of the business model to create the space for happiness to prevail? (Pauli, 2016a, 2016b, 2016c). The principles that guide management like supply chain management, outsourcing, and core business are not only out of date, but these are also outright destructive, and management does not seem to realise it (Pauli, 2016a, 2016b, 2016c). The introduction of concepts like the Green Economy and the Circular Economy do not create the conditions that allow the Economy of Happiness to prevail since these approaches accept the very economic models of globalisation and price domination that undermine the opportunity for the pursuit of happiness. These concepts are a perfect copy of the ‘herdsmen,’ deciding to overgraze without ever feeling responsible. We need to go beyond the management concepts even with the adjustment as proposed by the Green and the Circular Economy. How can we pretend to have efficient management when it depletes The Commons beyond repair, and when of our limited natural resources, only 10% of all materials processed are allotted any value, and 90% ends up as waste? (GPT The Waste Solution, n.d.). The oversimplified approach to production and sales is one where cost-cutting and controls determine everything, and the desire to offer ever-cheaper products without considering the full impact on the lives of people is the way day-to-day operations are run by business and government today. How will managers ever face the absurdity of shipping butter and milk around the globe to bake cookies which are also shipped around the world, only to be driven by brands that are valued more than people? (Pauli, 2016a, 2016b, 2016c). The present management model of production, distribution, and consumption does not only squander resources and infringes on The Commons, but the worst is also probable that this linear and focused approach on one core business has blinded everyone in the process to recognise a vast portfolio of opportunities. We have such abundant chances to create the Economy of Happiness that it is surprising why these windows are not even viewed. How can we continue to focus on one activity only, when it is obvious that through cascading and clustering activities (just like Nature does), we can increase material efficiency and the creation of value-added by a multiple, provided we are prepared to depart from this obsession with well-defined niche markets built on very narrowly defined core competencies? The insights on how we have lost sight of the possible based on the available lead to this summary of guiding principles that could permit us to clearly spell out what the Economy of Happiness stands for and how it can turn operational. It is time to ask the question “What makes the Economy of Happiness different” from the Circular Economy (United States Environment Protection Agency [EPA],

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n.d.), and resource efficiency, industrial symbiosis, the zero-waste movement, and many important concepts like decoupling that share the same laudable intention of steering business and society towards sustainability? The answer embedded in these principles does not describe what separates Happiness from these popular concepts; it is a question of how much more we can do and how we can ensure that it gets done. There is no better way to describe the science, the heart, and the spirit of the Economy of Happiness than to shed light on the guiding principles that permit us to go beyond what even we have thought possible. It allows us to look at reality in the eyes and be stressed with reason and yet positive about the future. At the outset, it is essential to point out that the Economy for Happiness is an open and evolving concept, where nothing is cast in stone, and our philosophy that “we can always do better” guides our own principles and, therefore, the outline below is up for continuous improvement. Thus, let us review these framework conditions that warrant the Economy of Happiness (Pauli, 2017).

Inspired by Nature Life on Earth evolved from a few single-cell bacteria to a wealth of biodiversity thriving in the most distinct ecosystems that have nestled into every corner of our planet (Pauli, 2017). Bacteria and virus should be happy with their billion years of survival while serving many other species, including the human race. We would not exist without the symbiotic relationship with invisible life. Natural systems inspire us with their capacity to evolve from scarcity to abundance, using available resources ranging from the leaves dropping from a tree in the Fall, converted to humus by microorganisms, fungi, ants, and earthworms, to the dust particles from one continent deposited into the Amazon forest contributing to building a thin layer of topsoil that characterises this lush tropical region that emerged as a bomb of biodiversity after the rising Andes cut off the flow of rainwater to the Pacific and forced water through thousands of miles of continental shifts towards the Atlantic (Campozano et al., 2016). While some have focused on the marvels of each of the species in their quest to survive and thrive, we now need to focus on the ecosystems. While we are impressed by the capacity of the Namibian beetle to capture moisture from the air, we are even more impressed by the absence of Teflon in its chemical mix. The chemical formula that causes this unique physical effect of condensation is totally different in its make from its human facsimile. We are enlightened by the capacity of the beetle to convert nutrients derived from its environment to produce this hydrophobic multi-layered film that controls water and temperature and how these functional molecules return to nutrients for others in the system (Parker et al., 2001, November 01). These patterns of production and consumption rely on complex relations that represent the Web of Life, where the performance of one is only possible thanks to processes empowered by others and systems that maintain a dynamic balance under the relentless cycles of light and darkness.

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Natural systems inspire us, and while we do not attempt to copy or promote a return of early life in the forest or the savanna, we marvel at the fact that there is no waste in Nature: whatever is not needed by one is food, matter, or energy for another. It is a system driven by solar energy where nothing gets lost and where everyone contributes to the best of their abilities. This provides a context for the logic of the Economy of Happiness: no waste and no unemployed. We could also call this a business model that applies the highest possible efficiency since everyone and everything contributes to the best of each ability (Pauli, 2017). Natural systems cascade endlessly, not by reducing or eliminating waste and weeds nor by saving and cutting costs, but instead by turning what seemingly has no value for one into the desired item for another and keeping the whole simple. This creates continuous flows on which life on Earth depends. This observation inspired me to write in 1991 about the design of business models that have no residue and no emissions (Pauli, 2017). How could anyone living in a sea of waste be happy? (Hohn, 2008). Who could ever thrive in a soup of plastics? This proposal was not a call to close the loop and make material flows circular or to stop making waste, and it was a vision on how much more we can produce and how many more services we can offer if we imagine value for everything we have. It seems that the only species capable of producing something no one desires is the human species, and this transformation towards a society where everything is used, and abundance can be created one that creates a framework for happiness. Natural systems encourage us to think beyond the prevailing industrial standards. While modernity prides itself on producing fast and cheap, natural systems produce everything and use everything without waste dumps, and nothing is ever deliberately burned. Some reproduce fast, like viruses, bacteria, and fungi; some grow slow like oak trees and mammals. The primary source for everyone’s energy is the sun, while the power of gravity and the power to overcome gravity is understood and applied widespread. All species learn how to store and manage the flow of energy and nutrition, which in Nature never depends on batteries that require mining. This creates a context for work that is another key inspiration for our social systems: everyone contributes to the best of their capabilities, and everyone evolves to their best, creating niches of excellence where everyone has a chance to shine while contributing. We could translate this into a clear social objective: full employment (Pauli, 2017). This is really a condition that builds on a sense of happiness since everyone is contributing to the wellbeing of all in line with their capabilities and innate interests. Natural systems do not have any unemployed. Whoever and wherever in the order, everyone always contributes at all stages of life. This has inspired us to design business models that are able to generate jobs way beyond what has been considered viable (Pauli, 2017). We even believe that ultimately, we need to eliminate the concept of unemployment as much as we need to eliminate the concept of waste. Joblessness is a waste of human resources that leads to exclusion from society and a growing lack of self-respect and confidence. Nature demonstrates a remarkable capability to celebrate life despite the calamities it must overcome, and everyone is part of the solution. How can we overcome the present challenges in society when a quarter of

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the population lacks the belief in oneself? Worse, how can there be social cohesion and a common purpose when in nearly half of the countries around the world, youth unemployment and under-employment affect more than 30% of the youngsters under 26? (The Brussels Times, 2019; WESO, n.d.). While this has been the most inspiring and the most impacting observation in Nature for me, I have also been fascinated by Nature’s capacity to pursue ‘autopoiesis,’ this capacity to self-regulate, to adapt to disturbances, and to operate as a network within boundaries and networks of networks in ecosystems (Pauli, 2017), each recognising its own limitations, and creating, mutating, and proceeding with symbiosis is a phenomenal approach especially when we compare this to the management principles that are taught at all business schools. Ever since Maturana and Varela (1980), the Chilean philosophers, introduced the concept of autopoiesis, we realise that Nature has the power to evolve, create what does not exist, and adapt to new realities by adding out of nothing that is required to exploit the opportunities or the needs that emerge within its boundaries (Pauli, 2017). This power to radically transform reality, introducing the tools and the means to evolve from the present to a new reality, including species and physical conditions that did not exist before. This is what overwhelms us when we are discovering the power of Nature. Once we embrace that Nature is our inspiration, then we must transform our perception of the realities around us (Singh, 2012). This includes a revision of logic to rely on solutions derived from chemistry (designing new molecules) and biology (designing even new forms of life) to a better understanding of the laws of physics and how geometry determines most in life; how to transform the logic of this linear cause and effect, to a complex non-linear reality; the search for an optimum of a whole system, and not to maximise the result of one parameter at a very high cost measured in all other key performance indicators (carried by the Commons); the goal of strengthening the resilience of society and the economy through promoting more diversity; and finally the need to go beyond organics as a standard. How can we ever come to an economic system where that is farmed naturally needs a certification to be labelled ‘organic.’ Why are not all products that are not organic called what they are: genetical and chemical cocktails that are strangers in Nature? These insights, all inspired by natural systems, offer the first principle that allows us to achieve results that traditional logic and management cannot even imagine. This permits the creation of a basis for happiness since it includes challenges and innovations, striving to be your best, and that is a welcome element in the Economy of Happiness (Pauli, 2016a, 2016b, 2016c).

Physics First, Alongside Geometry and Mathematics The discovery of what is locally available often depends on our understanding of the laws of physics as they occur in Nature and its ecosystems. When told that the chances of humans surviving along the Namibian Coast of southwestern Africa are slim and that the chances of farming in this arid desert area are even slimmer,

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it is time to remind people of the laws of physics that we place centrally in our ‘happiness’ initiatives. Moisture gathers in this region thanks to the cold Benguela Current, ensuring humidity but not lush plant growth. However, it is in this region that humanity emerged, and where the women knew over 300 fruits and berries by name and work to satisfy daily food was limited to a maximum of three hours per day (Berg, 2011). Modern industry has all too often relied too heavily on chemistry alone, creating 100,000 different molecules from mostly petrochemical sources. Chemistry has certainly made extraordinary contributions to modern society, but it has also left us with an unintended legacy—the rising number of toxic additives recognised as carcinogens and large-sized islands of plastic debris that float around the oceans and continue to expand. The discovery is that there are more plastics (including microplastics) in the oceans today than there are fish (Earthday.org., 2018; Wearden, 2016). This dramatic inventory of unintended consequences requires an urgent response. This response should not embrace negative actions nor excessive ventilation of frustrations, and rather these should focus on positive steps that are to the benefit of all. Current scientific thinking to respond to the basic needs of society is shifting towards manipulating biology instead of designing more complex chemistry as Nature does. This is mainly done through changing genes, embracing genetic modifications, and unravelling genomes. It is alarming that genetic manipulation is presented as a pathway to resolving the critical problems of modern society. How could the injection of a carrot gene, producing betacarotene into a rice kernel, ever provide sufficient nutrition required by a few billion people on Earth? While the introduction of golden rice has been heralded —even by the United Nations and the Vatican—as one of the proven benefits of genetic manipulation, it is astounding that the scientific community remains ignorant of the fact that rice paddies naturally produce micro-algae that are rich in trace minerals and betacarotene—in concentrations that are multiples of what could ever be achieved by genetic modification (https://g1.globo.com/globoreporter/0„MUL1065145-16619,00-BOLO+COM+ ALGA+FAZ+SUCESSO+ENTRE+VOLUNTARIOS+DE+PESQUISA.html). Life is subjected first and foremost to the laws of physics, a fact that is often ignored by the scientific community and political leadership. These natural laws are the true guiding principles of all ecosystems (FS Blog, n.d.). Within these laws, there are no exceptions, and everything always performs according to expectations. Hot air rises, the apple always falls from the tree at the same speed, and coconuts will fill with water according to the lunar cycle. It is unfortunate that we are no longer in tune with these cycles of life, these flows of energy, and these natural powers of the Universe and that the wisdom of ancient cultures about these cycles, flows, and powers is being lost due to the marginalisation of Indigenous communities. For some reason, we have come to believe that we hold the power to direct life as we see fit against the forces of Nature. In Nature, cold air would never be pumped upwards (air conditioning), or nutrients burnt with fossil fuels to power motion. Observations on how ecosystems operate allow us to design production and consumption systems and the built environment that makes the best use of the laws of physics—ones that

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offer predictable results and, in the process, reduce risks. The application of the laws of physics also reduces the burden of unintended consequences (Pauli, 2017). The Economy of Happiness proposes that business embraces natural powers that are guaranteed to work. When exposed to heat, air and solids expand, and this allows us to design heating and cooling systems that will function without the need for pumps. Insights into the laws of physics allow us to utilise differences in temperature, pressure, alkalinity/acidity (pH), and salinity to trigger abundant flows of energy, predictable in size and magnitude, and locally available. Once we understand that these differences that are always present create natural forces, then we can design production and consumption systems that go with the flow instead of trying to create the flow at a high energy cost. This logic applies to both the natural world and its inhabitants. As long as I tried to be the change agent (be the flow or the current), I expend too much energy on attempting to be the flow. Once I realised that there are undercurrents and waves that are created in society irrespective of what I do, then I became able to effortlessly surf the waves and get things done. The laws of physics are beckoning, offering us forces that will allow us to achieve targets and goals previously considered costly or too energy intensive. We should, therefore, in seeking a portfolio of solutions, first explore the opportunities offered by physics. The case of Las Gaviotas, the regeneration of the rainforest in the Vichada of Colombia, was highly dependent on the discovery of the laws of physics that allowed for the survival of trees on denuded land. In planting the first pine trees, the goal was not to populate the area with pines and certainly not to introduce a monoculture, but rather for the pine trees to create a biological cover to protect the soil from remaining denuded by exposure to ultraviolet sun rays (Prinsen, 2019). Seeds, once protected from the destructive powers of ultraviolet, could now germinate, and biodiversity re-emerged. Scientists who had advised against the project had rightfully argued that no tree would ever survive the harsh environment. We welcomed their input as it led us to find out how Nature goes about creating conditions that promote and even restore life. This is a powerful basis for happiness to thrive since calamities from hurricanes to viral infections are impossible to avoid. We need to cope, and that is why resilience is such a key concept in the design of any business model! The pine tree in Las Gaviotas was selected primarily for its survival capacity and also for providing shade with a factor that triggered another major change in the local ecosystem. The tree cover, formed to protect the soil, led to an inversion of the temperature differential between land and water. As long as the soil was hotter than the rain, water was subjected to the frying pan effect. This means that cold water landing dropping down from the sky on warm soil will splash, re-evaporate, and not penetrate the soil, depriving emerging plant and animal life of water for the nine dry months of the year. With tree cover, the soil is cooler, and the rain quickly filters into the soil. Water now percolates through the delicate layers of a thin ‘skin’ of Earth, enriching the (mineral-free) rainwater with minerals. In doing so, it now provides high-quality drinking water to the local population, improving and ensuring healthy living conditions. But there is more—this extended green island in the vast area comprising of 20 million hectares of dry savanna forms a cool spot where any cloud floating over it is more likely to shed its excess humidity—resulting in more

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rain, replenishing groundwater even more. This process of regeneration of the source of drinking water—through the replanting of a monoculture that evolves over time into a biodiverse rainforest—is inherently a physical process (Pauli, 2013). In applying our knowledge of physics to our advantage, our actions/methods have led to the soil being enriched by water and nutrients, thereby allowing chemical and biological processes to follow their logic unhindered, converting a once desolate place into a thriving nature reserve—one that will continue to evolve into an increasingly diverse biome and source of fulfilment for the local communities for centuries to come. It has also created a community of healthier and happier individuals in these settlements of erstwhile refugees who were escaping the drug violence elsewhere in the country, generating jobs. Unless we understand the logic of physics, we will not be able to grasp the opportunities before us to steer society towards sustainability.

Non-linear Logic Modern life is dominated by linear logic. We are keen (and taught) to search for and understand cause and effect and perform analyses under artificial circumstances, making abstraction from the context determined by time and place while ignoring the realities of emotions and social frameworks that affect reality. While we are, for instance, aware of the fact that a patient who wants to get better stands a better chance of getting better, we continue to study the performance of pharmaceuticals solely using the narrowly defined cause-and-effect logic. The desire to control the logic of production and consumption based on this tightly controlled linear logic taking us from A to B has given rise to the management tools that dominate our society and the economy. This has forced everyone to translate even the basic initiatives into business plans with Excel spreadsheets, defining marketing strategies based on independent data, and transformed into a rigid supply chain management that squeezes all (perceived) inefficiencies out of the system while creating unintended consequences. This abstraction allows everyone to focus on the cheapest, cutting costs and promote the play of a competitive game based on rapidly rising economies of scale, always producing more of the same. All core decisions are made based on this simple logic (United Nations Environment Protection [UNEP], 2015). However, in closely studying Nature as “my Master,” the web of life which I submit is the framework within which we design the Economy of Happiness, both as an ecosystem and a social system, does not follow linear logic. Dozens of interrelated equations have feedback loops and multiplier effects that substantiate many relationships, and these often remain hidden to the untrained eye. Seemingly absurd expressions such as 1 + 1 = 5 or 2 × 2 = 17 appear and are considered utterly inaccurate. These equations that are not the result of any single sum, subtraction, multiplication, or division and which are subject to change over time do, however, represent a reality. As we persist in only looking for the shortest and simplest explanation of how “one thing works at the time,” we remain unable to grasp the extent

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of this complex “web of life” where the whole is always more than the sum of the individual parts (Seibert, 2018). Non-linear behaviour in Nature expresses itself, for instance, in seemingly erratic growth behaviour such as bamboo shoots that grow into vegetable steel in a very short time frame or kelp that grows into high nutrient densities in a 3D environment very quickly, unrivalled by any industrial process. The extraordinary growth and transformation of species are also expressed by their self-imposed limits. A bamboo plant that grows to a height of 25 m in a few weeks does not continue this unbridled growth to 100 m and then 200 m, even when water and nutrients are available in abundance (Guadua Bamboo, n.d.). A caterpillar that transforms into a butterfly undergoes a metamorphosis that cannot be grasped by linear mathematics. The stress to which the insect is exposed is a precondition to a metamorphosis. Natural systems have clearly defined highly dynamic frameworks within which they operate—where the calculus to restrain growth is as inspiring as the unbridled original growth and transformation that appeal to our imaginations (Azeez & Orege, 2018). While current economic systems and our simplified mathematical arithmetic continue unabatedly adding and multiplying, leading to exponential growth maintained ‘unsustainable’ over long periods of time, we as a species fail to realise that if we pursue such growth, we outpace the physical limits of our planet. Even as our consciousness confirms that we are going beyond any limit that can ever be sustained for an extended period, we apparently remain incapable of changing our habits—behaving like ostriches with their heads in the ground (Chew, 2013). Even with our simplified tools of linear mathematics, we fail to adjust to the realities of life. Embracing non-linear mathematics is the only way to help us understand the true impact of our actions and the remarkable opportunities that are within our reach—by which we can radically transform the reality around us. While Natural systems clearly recognise the boundaries determined by their carrying capacity and therefore incorporate checks and balances that will limit expansion within reason and means, our current economy does not seem to have these restrictions in place. As a result, growth models continue to expand production and consumption, leading to exploitation at a rate that not only exhausts our present reserves but also deprives future generations of access to the same resources. The human race is knowingly consuming more reserves than available to satisfy the needs of children and grandchildren. This is not only difficult to comprehend, but this is also irresponsible, justifying the venting of frustrations by millions of young around the world. The Economy of Happiness, therefore, advocates adherence to the non-linearity that renders erratic growth variables accelerating and transforming faster than considered viable under the traditional linear growth patterns, while at the same time imposing checks and balances that allow us to operate within the carrying capacity of planetary boundaries, building up the Commons, social capital, and resilience. This is the reason why all our project designs are subjected to a rationalisation under “systems dynamics,” the mathematical modelling originally developed by Prof. Dr. Jay Forrester at MIT (USA), which served as the backbone for the research of the Club of Rome known as “Limits to Growth.” The application of these models

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allows us to identify multiple revenue streams, feedback loops, and multiplier effects, offering insights that the linear models are not capable of providing. This system is not only a tool for analysis, offering clarity on the long-term impact and potential; it is also a decision instrument that allows in a transparent way to embrace innovations and initiatives. This approach reduces risks (Forrester, n.d.; Forrester et al., 1971) while it increases resilience.

Optimise and Co-evolve The axiom of business is to maximise output through economies of scale, maximising profit through the cutting of costs, especially labour, and maximise market share by crowding out competitors. The logic of getting the most out of something is well entrenched in the prevailing business culture and has encouraged the leadership to focus on very few parameters. However powerful the logic of maximising is, within an interconnected system that operates like the Web of Life, it would lose many opportunities if it were to solely consider the greatest possible output of only a few parameters within one function. The blind focus on the highest possible target for one parameter is only achieved to the detriment of all other factors. Imagine for a moment that a tree would maximise its production of chlorophyll and neglect its role in trans-evaporation. Or that a hen would focus solely on laying eggs without paying any attention to raising chicks. It does not take a biologist to realise that in either option, the single focus on one will not only be to the detriment of the system but will also undermine the long-term livelihood of the species itself. The tools we use to calculate how to achieve the greatest possible output are only capable of maximising. This implies that our mathematics can only get the best out of one function and is incapable of minimising the adverse effects caused by maximisation at the same time. This is the challenge with linear mathematics. This creates a blind spot to achieving targets as we can only see the positive that we set forth without having any grasp of the negative impact we have created. This is one of the key reasons why the management of industrial output (maximisation) and the aim to increase profits and margins lead to unintended consequences, causing damage we did not plan for but that we incur nonetheless, as our decision tools did not permit us noticing the damage until it was done (Martuzzi & Tickner (Eds), 2004). Therefore, the Economy of Happiness opts for Nature’s principle of optimisation, the search for and the finding of the delicate balance among all the factors—in an effort to create the greatest opportunities to share benefits with everyone. This approach ensures that we do not excessively focus on only one target, be it output or recycling. This eliminates blind spots from initiatives that, while they may well generate growth, profit, and market share, also may create disguised and unwanted consequences. Therefore, the Economy of Happiness maps all inputs and outputs and creates the systems of systems so that we can simulate all possible results, even ones we could not possibly have imagined at the outset. This is how it is possible to create “something out of nothing,” as will be discussed later on in this document. This may seem magic, but it is rather a case of discovering what is there or was

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there all along but unaccounted for. We may have neglected both flows or stock of matter, money, and energy and never noted connections between phenomena that we previously did not understand. Once these sub-systems are mapped, it is possible to see how several initiatives, projects, businesses, and communities are able to coevolve, always deriving more advantages and continuously eliminating the negative effects. The power of the Economy of Happiness does not only lie in implementing a project, but rather to create a cluster of interrelated initiatives that co-evolve, strengthen the capacity to implement, reduce risks, and optimise the multiple outputs in a way that generates more benefits than a linear model, that pursues maximisation of profit or market share, could ever achieve. The discovery of opportunities within these clusters generates more benefits (both financial and qualitative for society) because of the non-linearity of the feedback loops and multipliers, which we can map out in a transparent way as described in the previous paragraphs. This strategy of optimisation and continuous seeking of ever more value generates a whole that is more than the sum of the individual parts, whereas a linear model is always only exactly the sum of its parts. To continuously improve the optimisation process, one of the guiding questions to regularly ask all involved is “How much is enough?” This will lead to a culture where all can satisfy their basic needs, instead of submitting themselves to a system where a few, who accumulate power with the goal of accumulating wealth beyond their need, take a dominant role and then share a minute part of their gains as a token of their generosity. The optimisation model is not generous, and it shares the values that are generated through a smart and participative process that involves more diversity than ever considered viable. This participative optimisation model leads to the creation of a much bigger pool of resources and benefits, which makes it easier to engage everyone and obtain a broad commitment to co-evolve along “win–win-win” logic. The only objections will come from those who were used to receiving the maximum in the current “win-lose” game where the winner takes it all. When market makers and creators screen stand-alone opportunities based on the core business logic only, driven by product managers who focus on their narrowly defined tasks and targets, we find that people are ready to fight over crumbs. Their arguments will range from the location of loaves of bread on the shelf to the coupons offered for their next marketing campaign to boost sales with minute reductions in price. They will define progress by analysing/scrutinising increases in market share, monitored to a tenth of a percentage point! The optimisation model, on the other hand, secures a portfolio of clustered products at the same locations all the time. The strategy to optimise multiple parameters, evolving from the traditional maximum (profit) and minimum (costs) into an optimum high and low, additionally creates a degree of freedom for everyone to declare their level of needs (Barbero, 2010). This approach to optimisation offers transparency and leads to open dialogue—a participative model—that allows it to settle on “what is the level of content,” implying that while sub-systems optimise, more resources are released to enhance other parts of the system. The ideal level is continuously adjusted so that it can co-evolve with the available resources and the desired levels of satisfaction of an ever-increasing

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and diverse community that is achieving an increasing amount of its basic needs and continues to discover more of its innate potential.

Resilience Through Diversity The main strategy to achieve economies of scale, maximising output and profit, is through standardisation of inputs and outputs and through global sourcing and worldwide delivery of predictable ingredients. The streamlining of everything improves control, provides predictable results, and reduces uncertainties, thus limiting risks to the business by controlling the environment. Brands with perfect copies of products emerge all around the world, where taste and appearance, as well as performance and service, are done the same, meeting well-defined expectations of customers at a pre-established cost, performance, and quality. This approach to rigid standardisation requires tightly controlled supply chains to ensure the predictability of the product or service. While this reduces the perceived risk to the consumer, the entire setup is very fragile and therefore void of resilience. The only option is to clamp down on the operations and reinforce a straight jacket with little or no room to manoeuvre. Today, McDonald has pursued this strategy for half a century and is today capable of delivering 6.5 million hamburgers per day (Stice, 2019). However, this business model has not eradicated hunger in the world. There will obviously be surprises along the way, and the unexpected is unavoidable, ranging from a union strike to a natural calamity or some technical failure. Perhaps one of the suppliers is merged with a competitor’s supplier, and privileged trade relations are lost, but this may hold the promise of higher economies of scale and lower cost prices. This is not the case at all, as the case of the refrigerator demonstrates (teaching materials).1 In 1990, a refrigerator would have cost e750 and would have lasted at least 20 years. The local manufacturer offered a long-term warranty and a local repair. However, the foreign fridge would only cost e600. One would not be ‘cost-efficient’ if one were to choose the local one over the foreign one. Unfortunately, the foreign one needed to be replaced already ten years later (2000), and a newly imported version was on offer for e500. The local one had dropped in price to e600 but was insufficient to compete on price. The cheaper foreign one was quickly outdated and by 2005 needed to be replaced, based on arguments of energy efficiency. Fortunately, the latest version was on offer for e400. By now, the local producer had gone bankrupt. While each decision at each point in time was the most cost-efficient one, the total expense over 25 years for the three foreign refrigerators is e1,500. This is double the amount that would have been paid for the local one, which would have lasted 25 years. Worse, the e750 would have remained in the local economy, while the full e1,500 left the territory, and the only thing that is left is the waste that costs money to dispose of and to recycle. The idea that the cheapest is the best for the economy 1

Teaching materials from the author, G. Pauli, 2016a, 2016b, 2016c in Green School, Bali.

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is a short-term analysis that ensures that the local economy contracts and the waste pile up. This introduces us to the concept of environmental externalities. The waste generated through the production and the disposal of three capital investments in a family over one generation is no responsibility of the foreign producer. The shedding of jobs in the local factory that produced better and cycled the money locally is also an externality for the exporting company that has no responsibility, even though it caused the demise (Kenton, n.d.). Such a tightly run system of core business must, therefore, invest massively in securing the smooth running of all operations, including delicate financial management that is driven by ‘expectations’ where the drop in the economic growth rate of China from 8 to 5% already drives panic, with looming global slow down. Only imagine what a lockdown for the perceived risks of a coronavirus represents for the expectations. Therefore, the big financial institutions are too big to fail, and society must keep these afloat. Therefore, the unions must be kept under control, and the right to strike must be curtailed. While there is no free movement of labour, there must be free movement of goods to access cheap labour elsewhere. And, since petroleum and gas are the lubricants of this economy, there is a need to control trading routes that supply crude oil—and nothing can be left to chance. Hence, the need for the Government to rely on military force whenever the system is under a perceived threat (Di Christopher, 2018). Natural systems operate under very different conditions: the basis is diversity, dependent on mainly local flows of matter, nutrients, and energy, ensuring that whatever is needed could be supplied by multiple sources all the time. The system, and not only the provider, is able to supply raw materials, but intermediary, finished goods and services, even against great odds reserves, are also maintained. In case of an interruption, the system will redirect all basic requirements to ensure that the ecosystem will survive. The Economy of Happiness approach follows the same logic. Resilience cannot be achieved through the creation of a powerful structure with tight checks and controls that dominate all variables. Resilience is created by embracing diversity—both biodiversity and cultural diversity—representing the ecosystem and social systems, building on communities (Ricling, 2004). The Economy of Happiness will always ensure, through its design, that all kingdoms of Nature are part of the cascading of matter, nutrients, and energy. While industrial systems based on the Economy of Happiness do not have to emulate the exact same ecological systems, however, the same logic applies. According to current biological sciences (which are always open to improvement), life on Earth consists of five distinct major families, also known as realms or kingdoms: bacteria (Monera), algae (Protista), fungi, plants, and animals. Science placed the viruses, which cannot reproduce without a host, outside this logic even though an important part of our DNA is built on the viral matter (Moore, 2013). Ecosystems cycle and cascade matter, nutrients, and energy through continuous flows and buffers. The more diversity of life in an ecosystem, the more efficient the system becomes, and an increase in diversity also permits an increase in resilience. If an ecosystem relies on only a limited number of species, then the loss of one will affect the entire community. An ecosystem thriving on a broad scope of biodiversity will be stronger in its capacity

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to withstand stress and will recover from adversity faster. Better, ecosystems are on a tireless evolutionary and symbiotic path, always searching for new efficiencies and always prepared to create new components, as discussed above. This environment is conducive to a relentless flow of innovations. An example of successful cascading is that of growing mushrooms (fungi) on the residues produced by brewing coffee (a plant). Coffee residues were from the beginning considered an ideal substrate, as it is sterilised during the brewing process, thus saving energy. After harvesting mushrooms, the spent substrate forms an aminoacid-enriched animal feed. The animal now feeds on fungi and digested plant matter. The animal ingests, digests, and excretes a substance that is an ideal feed for bacteria, both in an anaerobic and anaerobic environment. Bacteria extract even more nutrients from animal waste. The digested material is now mineralised and becomes nutrition for micro-algae (Protista) feeding on bacteria and animal waste. Continued cascading, which carries on indefinitely, helps us understand ways in which farms, abattoirs, and bakeries can be redesigned. It is easy to see how growth, sufficiency, and evolution towards resilience result in ever-increasing productivity. The efficiency in terms of energy and nutrition is a multiple of what any food supply system, even the most advanced GMO or lab culture, can never come close to (Beall, n.d.). This logic does not only apply to biological resources but also can be used to imagine inert materials using the same logic of cascading. A used glass bottle can be used to create glass foam (using CO2 as a reactive agent), producing a building material, or a substrate for hydroponics, or as an abrasive for stripping paint from wood (Pauli, 2015a, 2015b). Using foam glass ensures the continuous creation of value, as it replaces mined material that must be shipped around the globe. This recycled form of glass can eliminate the need for fire retardants or even paint and creates a more efficient network of production and consumption (one with the added advantage of eliminating toxic components people are exposed to during daily use). Both these cases cited as examples of cascading in biological and mineral realms leave the logic of core business far behind. Instead of focusing on one output only and forcing all to cut costs and streamline supply, the opportunities to create more diversity, and much more value with locally available resources, decrease the need to maintain stock or build logistics centres, lower risk, and increase resilience. The logic of resilience through diversity relies on the capacity to embrace multiple flows of raw materials, multiple products, and services, as well as multiple residues in the local economy—which are quickly reclaimed as sources of value by multiple players in the system. These new connections build a network that is created by the continually increasing number of players and participants. This offers a chance to respond to many basic needs, with resources available locally and all within the carrying capacity, substituting what is not needed (and toxic) and creating more value from what is available. This reduces risks and creates resilience—and this is what ecosystems demonstrate in the remarkable show of their capacity to create something from what appears to be nothing. This is an ideal platform to create and sustain happiness.

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Beyond Biodegradable and Certified Organics The green movement gained momentum, highlighting the dependency on petroleum and petrochemicals. Ecologists urged societies and industries to search for a pathway beyond petroleum. One of the consequences is that products have been increasingly screened for their toxicity and biodegradability. Chemicals like Teflon (nonstick surfaces used in cookware for cooking without oil or butter) and brominated compounds (fire and flame retardants) are functional; however, the widespread use of these molecules does carry many unintended consequences. Plastics, having a half-life of thousands of years, were rightly identified as incompatible with our consumption patterns and throw-away society causing huge plastic islands in the oceans. How is it possible for a water bottle that consists of PE (polyethene) with a cap of PP (polypropylene)—with a half-life of hundreds of years—to become a standard on the market, while the functional use of the bottle is only a few weeks long? The drive towards the elimination of toxicity and the imposition of biodegradability was logical and widely supported. Sustainability does, however, depend on more than only biodegradation: raw materials must also be from a renewable source. The awareness that we needed to go beyond only the absence of toxicity and that we needed to create conditions for sustainable consumption required becoming conscious of the fact that even when the materials are ‘green,’ their sources should not deplete existing stock or go beyond its rate of replacement causing over-consumption. This is how the concept of carrying capacity was introduced. While both production and consumption should avoid unintended consequences and operate within the means of Nature and society, we now need to go beyond these basic and commonly accepted principles. When manufacturing soap made from palm oil, at first, I argued that these products were biodegradable and from a renewable source. Furthermore, these products were manufactured in an ecological factory, constructed from wood, with the (then) largest green roof on an industrial facility. Driven by marketing success, the popular demand for these products increased. An unintended consequence was the increased demand for the natural raw materials used in the manufacturing process. This required establishing millions of hectares of oil palm plantations, resulting in the destruction of vast tracts of rainforests and the elimination of the habitat of the pygmy elephant and the orangutang. Being faced with this hard reality motivated me to seek new business models, ones that are based on much more than only producing what is biodegradable and renewable, organic, or free of child labour (BBC, 2018). Compared to the old standard of petrochemical surfactants, these biodegradable and renewable products were considered an improvement. The function of soap is to reduce the surface tension of water to remove dirt, but a prolonged decrease in water tension has a negative effect on aquatic life. Biodegradable and renewable products could claim to be four or five times less harmful to frogs and fish. This was clearly not good enough, especially if the rebound effect (where consumption is increased when consumers consider the product to be better than others) is considered. Through the rebound effect, the total overall impact would now be much worse than before.

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How can I save aquatic life in Europe while destroying the rainforest in Indonesia? I concluded that sustainable business models must go beyond the obvious standards set before. Based on this personal experience and as a lifelong proponent of organic farming, I started questioning the certification of organic products. Terms like organic and bio implied the elimination of synthetic fertilisers, pesticides, and herbicides. The certification was a step forward but being aware of the list of chemicals that are not included in a product, unfortunately, does not offer any information or insights into what the product does contain or what it has to offer the consumer. I did not want to discover which collateral damage is created in the process of manufacturing and consuming and how only the negative has been reduced. How ecological is it to ship organic produce around the world at the high cost of emissions? I studied the case in great detail and concluded that we need to embrace the principles of autopoiesis and diversity in order to go beyond organics. This approach has been tested numerous times but now has gone to scale with the implementation of the “tea project” in Assam, where the design of a series of initiatives around an organic tea plantation, stopped the run-off of chemicals into the large rhino park of Asia and a UNESCO World Heritage site but lost productivity due to the poor state of the soil. The portfolio of initiatives that unfolded (and continues to unfold for decades to come) builds on the bold decision to create the largest organic tea farm in India but now proceeds with the development of the largest economic development initiative in the zone while protecting the park from poachers through the creation of jobs and raising the revenues of the local communities (Pauli, 2016a, 2016b, 2016c). These observations motivated me, within the context of the Economy of Happiness, to go beyond organics. I needed to ask the obvious question, and the one seldom asked: “What is in the product and the production process that makes this product uniquely sustainable?” My reflections led me to, there and then, look at the local culture and tradition, health, and all that we associate with the wealth of social and environmental biodiversity around us. Does this food item that has been organically produced also regenerate topsoil? Does this certified organic food item produced demonstrate Nature’s wealth of biodiversity? Or, is it merely another mass-produced product, the same as those grown all over the world, because of standardisation of production and consumption? The important standards set in the 1960s for green and organic products, ones we all have adhered to, were a great target. If we, however, want to be truly sustainable and capable of responding to the basic needs of all, then we need to go way beyond this (Song et al., 2009). The hard bottom-line question is “Thanks to our production methods and consumption patterns put Nature back on its evolutionary path, and do they contribute to resilience, social capital, and ‘The Commons’ in local society?” Only once we can answer with a resounding ‘Yes!’ to both parts of this question will we have gone beyond organic and biodegradable. This attitude and culture of always going beyond what we know, doing better than we have done before, and achieving beyond what we imagined possible form the core of the Economy of Happiness work ethic.

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Therefore, the core logic behind the Economy of Happiness is the inspiration received from observing Nature.

The Framework It has been said that the three greatest inventions of humanity are the bag to carry food and the baby, the needles to sew pieces together, and bureaucracy. Societies have embraced rules and regulations built around culture and tradition. Over the years, the introduction of laws from the constitution to national laws and international regulations frame our activities, guide our actions, and limit our freedom for the Common Good. However, many rules were determined at times when there was no climate change. In the United Kingdom, regulations imposed over two centuries ago are still enforced. The desire to put everything within well-defined frameworks has often gone beyond reason. Today, everything that is permitted is regulated. Worse, the laws are often not updated, and any change is often resisted by those who have established a technological and institutional lock-in. This leads to the necessity to not break the law but to create new rules of the game. The laws of physics are predictable and provide the framework within which the cycles of seasons and the dynamic equilibrium of ecosystems are continuously undergoing changes. Traditional business is keen on controlling everything, from input and output, sales, and margins, with extraordinary efforts to forecast results throughout the year, basing quarterly reports on performance, always measuring actual outcomes against budget. We are all, however, familiar with the butterfly effect, where a small change (a butterfly flapping its wings) in one part of the world leads to a major change (a hurricane) elsewhere in the world. Even when a business attempts to control every possible factor and has construed supply chain management systems to increase controls, there are still so many variables that it will never be able to exert absolute control. Neither the Marxist economy’s planning systems nor multinational corporations in the market economy, with their budgeting and five-year plans, have been successful in putting a stop to changes caused by the cyclicality of markets, the shifts in needs of communities, and the changes in the atmosphere. The Economy of Happiness embraces change and designs for continuous change. The business models that emerge are open to change and always ready for improvement. Change is often considered a risk, and while this is true when one adheres to the simplified business strategy—one based on core business with a core competence, where one set of related parameters (output, profit, market share) is maximized—then anything that may cause or lead to unplanned changes will be considered a risk that should be avoided at all costs. As a result, most businesses are risk averse. Should any improvements to the business be considered, it is likely to only be a limited number of small, calculated alterations at the fringe of operations. As any radical innovations or ‘good ideas’ are associated with perceived high risks, we are incapable of realising major transformations in business and society to the detriment of the community and

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the ecosystems even after we realised the unintended consequences and once we realise numerous new opportunities that had remained unnoticed. The Economy of Happiness takes a radically different approach. We cluster several innovations simultaneously in production technology, payment systems, and interaction with the community, to the point where we innovate by creating new business models. Innovation, and portfolios of innovation, offer the opportunity to not only modify the rules of the game but to create a completely new set of rules that renders the risk-averse and single-target business logic obsolete. This is how we can fast track creative approaches—without fearing the backlash from those with vested interests (Graham, 2005). This requires the understanding that more innovations—implemented as clusters—represent lesser risks only for those who embrace changing the written and unwritten rules of the game. If one plays within the rules where only a few players dominate the market, as is the case in most sectors, then innovation may rightly be considered high risk and to be avoided. The clustering of innovations, on the other hand, allows certain core products to be offered free of charge, thereby creating new Commons, thus benefiting from broad popular support since people appreciate that all that is necessary to support life is for free. This approach to the design of new businesses may also enable recovering the capacity of the production and consumption system to respond to basic needs by offering what is most important for health and quality of life at no (extra) cost. Two examples of such models, where multiple innovations have led to dramatic ‘David beating Goliath’ shifts in performance, are firstly the supplying of free mineral rich drinking water to the local population of Las Gaviotas in Colombia, where water is produced and filtered as a result of the regeneration of the rainforest and secondly the supplying of free diapers to families with babies, as a result of the creation of high-quality topsoil for the planting of fruit trees (Pauli, 2015b). The changing of the rules of the game is not something inherently radical or revolutionary, and it is rather a new choice of how to identify opportunities and how to start and operate production, delivery, and consumption in an effort to increase effectiveness and improve the capacity to respond to the basic needs of all. These include the fresh approach to problems by only considering portfolios of problems and challenges, not an isolated issue. We will then tend to put Nature back on its evolutionary and symbiotic path, understanding the inherent forces that permit us to obtain sustainable results, attaining short-term results thanks to harnessing inherent processes that work. That is why the design of the system will aim to strengthen the Commons. Once the Commons are re-established, then the overall system will be more resilient and easier to operate. This gives us the platform to ensure that the basic needs in society are met, a strategy that will be appreciated by everyone in the community, only using what is locally available. It is clear that this approach changes the logic from global sourcing and logistics, with hedging and forward options, to a system where we will not use what the standard on the market is. Actually, we impose innovations that go beyond improvements. We will strive to substitute what is traditionally used with something that is completely different. This has been labelled “to substitute something with nothing.“ Finally,

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while we focus on a business that is profitable, thanks to its capacity to respond to basic needs and offer what is required, the ultimate purpose is to be happy and healthy. While many people are ready to subscribe to these goals, seldom did we encounter entrepreneurs and business leaders capable of putting this into practice. This is perhaps the most important new rule of the game.

Interconnected Problems Are Portfolios of Opportunities The principle that “problems are opportunities” is an age-old proverb that already existed in ancient Chinese times. Peter Drucker, the management guru, popularised this concept in the 1970s (Oculus, Search Partners LLC, 2015). The Economy of Happiness takes it a step further. Many observed over the years that when we attempt to solve a problem, we inadvertently create new problems, known as unintended consequences. While we never wished to cause any damage, our focus on solving one problem without the capacity to understand the ramifications of intervening in a complex context that characterises both the social and ecological web of life creates new problems. Therefore, when confronted with a problem, the Economy of Happiness proposes to first identify and recognise other problems in the same zone of influence. While at first sight, unrelated problems are mostly interconnected through invisible links, we soon discover that these are part of the same socio-economic reality. Unless we impose the discipline of discovering unknown influences, these hidden connections remain unnoticed and, as a result, may be hard to unravel and correct. We, therefore, map the problems and take stock of their ramifications. The need to focus on the system, which is made of networks of sub-systems, became evident when I was confronted in October 1993 with the destruction of the rainforest, which is the habitat of the orangutan and the dwarf elephant (Packham, 2018; Orangutan Foundation International, n.d.). Even though I had deliberately chosen biodegradable and renewable ingredients manufactured in an ecological factory that strove towards zero emissions in 1991, I had to admit that while we were cleaning up the rivers in Europe, we were creating havoc in Indonesia. In other words, I learned the hard way that even when the products are biodegradable and renewable, these are not necessarily sustainable. As soon as I was aware of the destruction caused and I would have continued pretending that over time I would reduce the negative impact, the unintended consequences would have turned into collateral damage. That is unethical! It is from then on that I dedicated time and effort to the creation of alternatives, like the making of detergents from the extracts of the peels of citrus fruits, a residue from the juice production, and the regeneration of the rainforest, demonstrating that even the damage done can be undone if we are prepared to dedicate time and resources and are committed to going beyond the established science. Whenever we discover these unintended consequences, we need to turn our attention to the opportunities, using all the principles outlined before and after. The key is not to identify one opportunity since all are interrelated; the interconnected problems

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will unveil a portfolio of opportunities. The advantage is that our scan and screen approach will pursue many fresh and creative ways that were never even noticed if one would have sought to resolve one problem that everyone was requested to focus on. Since we can design a series of initiatives that are interconnected thanks to the social and ecological web of life, the chance of success thanks to these synergies is high. The cascading of energy, matter, and nutrition, combined with the time and place-based opportunities, creates a cluster of potential initiatives that we can map throughout the community, city, or region. We can quantify the issues at stake and convert the negative numbers into positive facts and figures. Since these are interconnected through feedback loops and multiplier effects, risks are lower, the speed of implementation is faster, and the impact permits a radical transformation of the reality before us. We empower people to take minor actions in their sphere of influence while the impact reverberates throughout the system. This is a systems design at work. Once we have created this portfolio of opportunities and understood how these are connected, then the local partners screen for the most obvious ones to be implemented first. This is further facilitated by a negotiating technique that allows us to reach a consensus without negotiation: it is a consensus by choosing the priority among the abundance of opportunities where everyone commits to their part on the condition that others commit to theirs. Once clarity has been reached, then there is only one option left: implement with the support of everyone, even those who would have opposed it. Therefore, there is so little chance of failure: everyone is committed and understands that if these first few steps are a reality, then the next steps will follow with greater force and impact. The selection of the first ones does not mean that others are discarded. The power of systems is that you can start with whatever priority is most relevant, knowing that, in the end, all can be implemented. This is how autopoiesis can be embedded into the design, as well as the commitment of all who are prepared to make the first steps happen. This focus on the creation of a portfolio of opportunities offers—without surprise—a measured and pragmatic response to the problems that were listed. However, instead of trying to find a solution to a problem, following the cause-andeffect logic, often only treating the symptoms and not the root causes, we redirect the existing flows of energy and funding towards the implementation of what matters most: ensure that everyone has their basic needs for water, food, shelter, health, jobs, and education met. This is how we can convert scarcity into sufficiency, and ultimately in the sense of abundance. The DYCLE (Diaper Cycle) (Dycle, n.d.) project developed by Ayumi Matsuzaka, Japanese artist residing for a decade in Berlin as a project to compost diapers, is a typical case of how we can convert a problem into a portfolio of opportunities. The problems caused by diapers are well documented, from the excess load on the landfill, the overuse of non-degradable superabsorbent which pollute and even destroy aquatic life, to the urinary tract and extreme rash problems babies suffer. These interconnected problems are converted into a portfolio of opportunities. The newly designed diapers, without the synthetic absorbents, lined with charcoal, natural

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(bamboo) fibres, and bioplastics, are degraded in a bucket lined with a fungus that enhances the bacterial capacity to biodegrade. The buckets are delivered once a week by the parents to a central point. The use and disposal of diapers are converted into a community-supported initiative that strengthens the local network of mothers with a maximum of one hundred new-born babies in the region sharing the same concerns. The redesigned diapers mixed with additional organic residues are transformed into black soil, also known as terra-preita, which is richer than compost thanks to its high nutrition and carbon content. One baby produces each year enough black earth to grow one thousand fruit trees, which will green the city and provide an abundance of fruits for decades to come. Each fruit tree produces on average 50 kg fruits, so a community with 100 babies leads to the sustainable cultivation of 5 million kilograms of fruits, converting a problem with landfill into an abundance of fruits, offering fresh fruits for babies and fresh fibres for diapers for generations to come—provided there is enough land space. This leads to massive sequestration of carbon, reducing the need for transport, and cutting methane emissions from disposal sites while creating a carbon sink with billions of trees. Increased use of diapers, which are delivered for free since the money is made with the trees and the fruits, improves the health and reduces the rash without even having to find a natural remedy. The key in the Economy of Happiness is not to find a remedy for a symptom, we need to substitute a system with another system. It is this systemic approach that ensures that interrelated problems are converted into portfolios of opportunities. The abundance of fruits created thanks to the conversion of diapers into black earth creates per 100 babies an estimated four jobs, making it an engine in the job market while, of course, relieving the city’s waste dump from this deluge of non-degradable plastics. If you know that in the City of Berlin, there are an estimated 100,000 babies that use diapers every day (Bell, 2019), then we quickly realise how a decision taken by 100 parents starts changing the system around, outcompeting the traditional suppliers who rely on genetically modified trees farmed at the lowest possible cost, global supply chain that consumer massive fuel and energy, while creating waste problems that are beyond control for the families and the cities that are stuck with the mix of non-biodegradable plastics laced with one of the greatest sustainable sources for the replenishment of soil.

Put Nature Back on Its Evolutionary Path The emulation of natural systems, where interconnected problems create portfolios of opportunities, provides us with ways of imagining how society might be transformed through the actions taken by people. It also offers fresh insights into ways in which we can put and maintain Nature on its evolutionary path. As people become increasingly aware of the environmental damage already done (and the harm we continue to inflict), we hear a lot of talk about polluting less and of commitments being made to reduce the impact of industry on the environment. As most people are seemingly unaware of the scale and intensity of the havoc being wreaked, they are not able

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to mitigate the damage done. The best solution is to take measures to reduce the negative impact. This is simply not good enough. The first reason why doing less bad—as has been practised to date—is still a problem is caused by the rebound effect. While a few can decide positive steps to reduce impact, the main problem we face is one of the numbers: the world population is increasing, and an increasing number of citizens of the world aspire to the same middle-class consumption patterns as the ones that create the problems in the first place. Instead of setting targets for doing less damage, our first priority and point of departure should be to ensure that no damage is done. Instead of doing less of what is harmful, we should not be causing any harm at all. A criminal is not rewarded for stealing less! So, does it make sense to award a company for polluting less? Stealing less is still stealing—polluting less is still polluting. Causing less environmental damage is still causing damage. How can we then be satisfied with merely cutting down on emissions and reducing waste? We need to understand ways in which our actions, which often have unintended and unforeseen negative effects, now can have a series of positive effects. We need to study ways in which new business models can go beyond minimising damage to neutrality (where zero emissions are the target)—and then go beyond neutrality to design for positive effects from which all will benefit. By learning from Nature, by emulating natural systems, and by realising that interconnected problems are portfolios of opportunities, we can design for a society where the basic needs of all are met. We should not only be inspired by Nature, but we should also allow it to take its course. The best way forward is to ensure that Nature maintains its evolutionary and symbiotic path, allowing it to deploy its own dynamics. Nature, which consists of a series of diverse ecosystems, and which operates according to set laws, always evolves from scarcity to abundance, continually adapting to the changing environments that are shaped by shifts in the universe. The design principle is this: Whatever we do to create a new production and consumption model that responds to the basic needs of all, the design should at the same time allow Nature to maintain the evolutionary path it has successfully pursued for millions of years, despite all calamities and adversities (Conserve Energy Future, n.d.). The first step is to ensure that our industrial processes and our consumption habits evolve from standardisation and monocultures to diversity. The power of natural systems lies in their drive towards ever more biodiversity. More biodiversity increases the number of relationships, and this strengthens resilience and raises the productivity of the system by improving the flow of matter, nutrients, and energy. When pine trees were planted as the first step of the Las Gaviotas project, Nature quickly made use of the new physical conditions created. Within a decade, biodiversity had increased from 17 plant species (including 11 non-native species) to 256 plant species. Non-native species were eliminated naturally through a crowding out process driven by indigenous grasses, bushes, and trees suited for millennia to the area. The resulting thick undergrowth ensured the retention of moisture and nutrients; thriving ant and termite colonies replenished the deep soil with nutrients, which contributed to improved filtration and mineralisation of water. While fauna and flora

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flourished, pure drinking water was made available to the local community free of charge—improving the health of all (Pauli, n.d.). The time has come for us to go beyond doing an environmental impact audit. Does it make sense to document the damage we do and the extent to which we limit the damage when we should be eliminating doing any damage at all? The question we should be asking is “Are we allowing Nature to maintain its evolutionary path?” It is in our own best interest to do so. We need to evolve from an awareness of the damage caused by the eradication of biodiversity through the implementation of current business models to implementing a new business model—one that contains a resolute strategy to maintain Nature on its evolutionary path. This is a true Economy of Happiness.

Keep the Commons Free and Clean While economic theory would argue that whatever is indispensable for life should have value, we realise that Nature operates differently. Once we realise that we have the ability to transform interconnected problems into portfolios of opportunities— just as it happens in Nature—we will be able to respond to the basic needs of all, with products and services that are strategic for life and that are available for free—for the common good of all. In this way, by doing more good for the environment, we will allow Nature to maintain the course of its evolutionary path. Many traditional communities have successfully applied the concept of free products and services when lending support to the orphaned, destitute, and old, so no one goes hungry or without the services of those offering relief, giving consolation in moments of crisis and advice in times of despair. The English language reserves a simple term for this: The Commons, as was discussed in the introduction to these principles (The Economics of Ecosystem & Biodiversity, n.d.). The traditional economist, however, believes in putting a price on everything. They do so in an effort to control waste (when there should not have been any waste in the first place) and claim that society is better served through the management of resources by making people pay. The result of this is, for instance, that the most profitable insurance policies today are funeral policies and that the birth of a baby can cost the parents an inordinate amount—in the USA, a birth (with minor complications) could result in a cost of US$ 100,000, turning it into a millionaire’s game (Oi, 2015). Water preservation is also considered viable by charging a fee for use. Nature does deliver not only air, food, water, chemicals, and minerals but also genetics, medicine, and beauty. It regulates climate, decontamination and mineralisation of water, and conversion of residues into food. Nature prevents erosion, maintains soil fertility, pollinates, and balances pests and populations. It maintains life cycles and genetic diversity. This abundance enhances life and enables us to all share in what we have. It is unfortunate that since industrialisation, the Natural Commons is increasingly neglected; worse, the Commons are there to be exploited, pasture will be overgrazed, and air will be polluted. What is even worse is that some

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believe they are entitled to take from Nature all they can, without offering it any respite to strengthen its capacity to cope with the increasing demand. Even more disconcerting is that the skewed logic applied to the Commons offered by society is now applied to Nature and the Natural Commons: whatever is able to be converted into a business with a price regulated by branding is now privatised. The Commons, like spring water aquifers, are exploited beyond replenishment capacity, often turning water—the essence of life that belongs to all—into a commercial product that is bottled (mostly in plastic) and shipped around the world to compete with other brands. Genetics is up from grabs (with many ‘inventions’ being nothing more than a discovery of what Nature had already invented millions of years ago), with the sole purpose of exploiting it for commercial interest by reserving access to it for only those who are able to pay a fee. It is alarming to see how bees and other insects’ pollinators are affected by the ill-considered and unregulated use of toxins. While the unintended consequences are viewed as collateral damage and written off, such companies retain their licenses to operate and continue to damage The Commons in the name of so-called progress and productivity. When will people realise that without a free pollination service, there would not be fruit, vegetable, wine, or nuts on our dinner tables? Pollination has now been turned into an underperforming commercial service—why should what Nature does for free now cost us time and money? Soil, and the continuous generation, carbonisation, and mineralisation of topsoil, is another Commons that is critical for our long-term survival, and yet it is completely neglected: A blind belief exists that genetic manipulation, hydroponics, and computer systems will create all the food required to feed 9 billion people. The hard reality is that without soil rich in carbon or ‘black earth,’ there will be no sustainable farming for future generations. Soil, as a Commons, is now exploited with the simplistic logic that one only needs to add nitrogen, phosphorus, and potassium to enhance productivity, ignoring the fact that a wealth of micro-organisms, each with a very specific role in Nature, thrives in topsoil, which we prefer to call the ‘thin skin’ of the Earth. Land and sea are not only over-used by current farming and fishing methods, but nutrients are also consumed without replenishing, which leads to unbalanced climate conditions due to dramatic temperature increases and the acidification of air, water, and soil. It is against this background that the Economy of Happiness measures whether the systems we have designed for our project portfolios keep the Commons free of contamination and pollution and whether we are strengthening the role of Commons in society, empowering Nature to maintain its capacity to offer free and abundant products and services, that range from soil, food, and water to beauty. The Dycle project discussed above cycles human waste (the contents of used diapers) and the cultural artefacts (the diapers) are then, as a solid blend of biomass and charcoal, converted back into the soil by bacteria and fungi, making use of processes that formed part of communities as diverse as the native tribes of the Amazon and the Vikings south of Gothenburg.

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Basic Needs First, Reaching All Once we clearly understand the concepts of a portfolio of opportunities and the Commons, we need to set clear priorities. Are we supporting a society where citizens are considered only as consumers with buying power, or are we imagining a society where human dignity is respected by ensuring that all have access to the bounty offered by Nature and that the needs of all are met? The Economy of Happiness first steers innovation and entrepreneurship towards initiatives that respond to the basic needs of all with whom we share life on this planet. As far as water, food, shelter, employment, and health care are concerned, approximately 25% of the world’s population is not reached by the globalised economy. Even more disconcerting is the fact that 50% of the world’s youth is excluded from it, as we can read in the United Nation’s Sustainable Development Goals (sdgs.un.ogg, n.d.). Only one out of every two young people has a chance of ever earning a decent wage. In the current economy, we run the risk that half of the world’s young people will remain unemployed, searching for opportunities elsewhere, causing massive waves of emigration. The lack of economic opportunities at home is compounded by advanced ecological degradation and even open conflicts. The Economy of Happiness innovations focus on responding to the basic needs of all. Many great initiatives already exist with the aim of improving resource efficiency, reducing the impact of climate change, cutting pollution levels, or eliminating toxins. What sets the Economy of Happiness apart is that every project designed, supported, implemented, or participated in has a direct and traceable reach to the unreached. Being circular in reducing wastes is not enough, as it does not respond to the basic needs of all. We know through experience that by applying systems design and using portfolios of opportunities, all can be reached, and all will benefit. The power of systems design lies in the fact that one initiative has the potential to respond to many needs at the same time. When we embarked on the production of earthquake-resistant housing in the Andean highlands, using a variety of local species of bamboo, from the giant, thick guadua to the thin chusque, we responded to the urgent need for shelter. Creating 50 prefabricated buildings per day (which sold at approximately US$ 1,000 per unit) required planting 2,000 hectares of bamboo to guarantee the supply of building materials. Once the bamboo had grown to 25 m, which takes about three years, and was harvested regularly, the area started producing filtered water as contaminated effluent from the informal settlements situated higher up in the highlands was purified. Here one initiative responded to the need for housing, water, and jobs. In investigating the production of paper from crushed stone (Stone Paper, n.d.), a residue product of mining, our aim was not only to offer a locally produced alternative with a carbon footprint much lower than that of internationally traded pulp and paper manufactured from tree cellulose. As the manufacturer of stone paper requires no trees and very little water, this initiative relieves the pressure on sources of potable water and releases massive land resources. These can now be used for restoring indigenous forests or expanding farmland that produces food for the local population.

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As a result of this systemic approach, backed up by computer modelling, this initiative succeeded in producing a paper that is competitive in price and quality while saving 20 trees and 60 tons of water per ton of paper produced, consuming 60 per cent less energy. Now that we no longer require trees for making paper, ecosystems can be liberated from monocultures such as pine and eucalyptus plantations that are known as empty forests, which have led to the depletion of topsoil—without any measures in place to replenish the nutrients for generations to come. While the paper is not considered a basic need, its current production model impacts adversely on the capacity to provide water and food for local people. The manufacture of stone paper, on the other hand, improves healthy living conditions as it leads to minimising the adverse effects of mining by eliminating tailing dams that subject the local population to dust and acid leaching water. The latest innovation allows crushed rocks to be blended with synthetic or renewable polymers and air, reducing the average weight of stone paper to that of cellulose paper. The stone paper project, therefore, is not only an opportunity to generate value from residue streams. In addition, it offers opportunities to improve water supply and purity, make land available for food production, and enhance healthy living conditions—while generating a thousand jobs for every 100,000 tons of rock converted into stone paper, a product that is 100% recyclable indefinitely, without the need for any water. This offers an opportunity to redefine happiness.

Use What You Have The strategy forward of the Economy of Happiness starts with a simple principle that we use predominantly local resources. Whenever problems emerge, there is this immediate reflex to get solutions, materials, or products from everywhere, except where the need is. While this may be justified in an emergency like a tsunami or a hurricane, it is the last option in the design of the Economy of Happiness. Communities that are not able to respond to their most basic needs must remain independent from the outside since aid and imports create dependency, and this will never allow the ecosystems to regain their evolutionary path. That is not the only reason; the fast introduction of external solutions renders the local communities blind to the wealth that they have within their sphere of influence. While many are not aware of the resources that are within reach, it is the discovery of these opportunities that will help to alleviate the harsh realities. The Economy of Happiness principles are committed to the discovery of all local resources, known and unknown. However, as we have learned over the years, it is not only the presence of a mineral, a sea, or a mountain that makes the difference; it is the opportunity to recognise the dynamic interrelations that are always offering matter, nutrients, and energy that could be deployed in a sustainable manner. This process of identifying what is local and useful builds self-confidence, strengthening the belief that the community has the capacity to progress. If a minimum number of citizens believe that they can advance, then society will indeed advance.

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In addition, we cannot neglect the fact that whenever there is a dependency on imports, there is a need to export. The terms of trade are clear: either you borrow money that needs to be repaid, or you pay cash from reserves you have. While economists embrace this need to trade as an opportunity to discover strengths in the community to develop new activities, this implies that most communities will need to identify ‘something’ that others desire and consider valuable and that there are no others in the world that can offer the same at more competitive prices. How can one expect that millions of people living in informal settlements create something of value? It is no surprise that it has been estimated there would only be ten nations from around the world that will generate jobs through exports in the next two decades (Interactive.Satellitetoday.com, n.d.). The problem with a high reliance on exports is that the satisfaction of local needs will be subordinated to the needs of overseas partners. While we embrace the opportunities of international trade according to the principles of David Ricardo, who proposed the theory of comparative advantages, we must remember that his trade principle starts from the premise that both partners gain. Unfortunately, the present free trading system is not anymore based on comparative advantages but on competitive advantages whereby all benefits accrue to one trading partner. The shift from comparative advantages of trade that permit everyone to gain to competitive advantages that permit one to win everything while everyone else loses was certainly not intended by David Ricardo, but it is what communities today must face. It is within this context that we always focus on locally available resources. Even when we are told that there is nothing, we always pursue the search and enjoy the discovery. That is why one of the core exercises for the graduation of my students includes the design of a refugee camp where food, water, health care, and housing need to be provided daily. The students would complain that this was pushing everyone to the edge since everyone knows that there are no resources available in such a camp. The end results have always been impressive since the discovery of the flows of nutrients, matter, and energy are convincing, and soon a process unfolds with the students’ identifying opportunities and the interrelations among all to create over time a self-sufficient refugee camp (Pauli, 2002). Once I took my students to Namibia and spent time along the coast between Swakopmund and Heintiesbay. When we travelled the 120 odd kilometres and observed Nature, walked the salt pans, enjoyed the seals on the coast, the kelp washed up by the cold Benguela Current, and the abundance of lichens in the dry strip of land adjacent to the seashore. Sandwiched between the cold ocean water and the oldest desert on earth, estimated to have been created 17 million years ago (WWF, n.d.), students had to imagine ways to produce food. The challenge is to realise that even for the untrained eye, we can quickly discover that there are many opportunities that are not obvious or self-evident. And yet, it is exactly this discovery that even in what is considered a strip of land between a cold ocean and a hot desert, one can find sustainable ways of food production. This discovery leads to the Economy of Happiness.

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Replace Something with Nothing The present model of production and consumption includes a broad range of products and services that are not really needed. The use of resources for things that are superfluous diverts resources that could be better used elsewhere. These products and systems are often the reason for unsustainable systems of production and consumption. When we observe how Nature deals with a wide variety of challenges the solutions are kept simple and the chemistry benign. This insight offers great inspiration for the design of new technologies and the implementation of new business models that allow us to go beyond the obvious. This is why the Economy of Happiness reflects on how to replace many of the artefacts that are considered indispensable with systems that do not require these at all. Even though traditional engineers, supply chain managers, and designers will often consider it impossible to embark on something new that is not even known, our experience teaches that this is one of the key thought processes that allow us to be innovative. This approach is disruptive and certainly often requires a new set of rules. Dolphins fish without nets. Fishing nets, especially the dragnets, clear the oceans of all fish and damage the ecosystem while it catches mainly fish, we do not eat or want. On top of that, there is the unintended consequence that the prevailing fishing technique destroys the bottom of the sea in its quest to catch its food. Dolphins fish with air curtains; this is both practical and sustainable. No one can claim that this is not viable since dolphins have succeeded in feeding themselves with this technique for probably one million years. Humans have been fishing for 6,000 years but have relied on nets, hooks, and spears and lately have added dynamite and acids. These forms of fishing have resulted in overfishing and destruction of the ecosystems. The substitution of nets by air bubbles opens a new world that includes saving female fishes with eggs as a way to recover the depleted fish stocks. So, the logic that emerges is to design fishing boats that catch with air bubbles, substituting ‘a net’ with ‘nothing’ (Pauli, n.d. b). Whales are the largest natural generators of electricity, and they do not rely on batteries. Batteries are one of the main reasons for mining, causing social and environmental destruction. The Economy of Happiness asks how to ensure backup systems for power without any batteries or how to substitute ‘a battery’ with ‘no battery’? The water and energy project on the island of El Hierro in Spain opted for the use of flywheels instead of batteries. These vacuum flywheels offer a unique opportunity to bridge the switch over from wind to hydropower at a lower cost. If we are serious about reducing our impact, then we must focus on some of the core consumables that cause this excessive pressure on mining, and batteries are certainly one of these. Rivers cleanse themselves without filters or chemicals and rather seem to rely predominantly on the vortex as a means to either oxygenate the water powering bacteria or to deprive oxygen of water simulating a completely different family of bacteria. The vortex is also capable of pressing out solids and impurities from the water that are deposited in the centre of riverbeds. So, the natural movement of water into a swirling vortex allows the elimination of flocculating chemicals like aluminium

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oxides or bacteria control agents like chlorinated compounds. These are but a few of the multiple examples where we have eliminated what the modern engineering world considers a standard. The key is the willingness to ask the questions and to welcome answers from people who are not experts in the field but have Masters in the Beautiful Art (MBA) of Nature. The elimination of “something with nothing” is a powerful logic that allows us to simplify a process, eliminate materials and metals, reduce reliance on energy, and eliminate the core causes of social and environmental distress. This is perhaps one of the most fundamental shifts from the traditional logic of “inventing better” and improving what is there. It is not a defiance of what has been achieved; it is rather a profound question that we can ask every time and reach fresh insights into the possible, instead of trying to reduce the damage. The key is the determination to ask, “the not question,” what can I not achieve when we do not use what has been traditionally used. The absence of the battery, the chemical, and the fishing net opens our minds, and with inspiration from Nature, we can float far away. Happiness is not the abundance of goods and matter; it is rather the capacity to fulfil all needs with less material, where this principle frames the desire to consume less. Designing out what is not needed and offering the same and more with much less is a source of happiness.

Everything Has Value and Everyone Creates Value The goal is not to live forever with the feet off the ground. We need to remain realistic and pragmatic, as well. The linear process of production and consumption, focusing on a few isolated priorities, creates a lot of residues. The narrow focus on global supply chains, outsourcing, and distribution centres handling the final product for sale considers everything else as of secondary importance. There is nothing wrong with the generation of residue, which is part of every natural process. The key is that waste should not be wasted, and whatever is left over from one process is converted to input for another process. This logic can be extended to all flows of matter, nutrients, and energy. When the Economy of Happiness considers that everything has value, then it goes beyond the mere recycling of residue; it is not putting waste in a circle; it is about giving value to residues, weeds, and even stranded assets. If we agree that everything has value, but not everything has to have financial value, then we change our perception of many resources. The present model of streamlined production and standardised consumption creates a lot of redundancies where even human resources are considered without use. The dedication to automation and the culture of business to focus on labour productivity, where stock quotations of publicly traded companies rise when the management announces the retrenchment of thousands, excludes millions from an active role in society. It is within this context that the Economy of Happiness wishes to extend the concept of “everything has a value” to “everyone creates value.“ Every

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project initiated embraces the conversion of something and someone into a contribution to society. The advantage is that in the Economy of Happiness strategy, waste or weed cannot have value without people imagining its value. The creation of the biorefinery by Matrica, a joint venture of ENI (Italy’s state owned petroleum and gas conglomerate) and Novamont (n.d.), is one of the concrete projects that demonstrated that a weed-like cardoon (thistles) is not a problem for agriculture and certainly is not prolific biomass that should be eliminated using chemicals known as herbicides. The growing awareness that whatever we do not value is not valued because we are ignorant about its potential gives rise to the Economy of Happiness principle that we can convert whatever is around us from renewable resources, or minerals that are considered left-overs that contaminate our air, water, and soil can indeed be used and generate value. This insight allows us to design production and consumption models that are not only capable of responding to basic needs, but these systems also make use of basic resources widely available at low cost, better even sometimes one gets paid for taking the waste and the liabilities associated with them. This generates jobs that permit people to be part of society, deploying their creative minds and while contributing to the best of their abilities. This allows everyone to evolve beyond their best. The residue is not only limited to biological waste and the poor deployment of human resources to address the lack of basic products and services, but the Economy of Happiness also needs to look at the stranded assets. Capital investments in facilities accumulated over the years lose their value when markets shift. These assets often carry liabilities due to ‘ignorant’ times when asbestos and PCBs were widely used. These defunct installations are all too often left behind through planned bankruptcies leaving the clean-up to society at a high cost. Since these companies, from old petrochemical crackers to mine dumps that have gone bankrupt, the Economy of Happiness searches for ways and means to generate new uses for these defunct assets. These new uses go beyond the recycling of the scrap metals or converting straw to fuel as the new insights into the infrastructure and the installations that offer a new life for the defunct industrial site where workers who have lost their job can now rebuild community with the promise that a full clean-up over the years to come will stop being a threat to public and environmental health, and finally puts this territory back on its evolutionary path. Novamont (n.d.), the European leader in bioplastics, has spearheaded this logic by converting the infrastructure of old petrochemical plants, including sites of petroleum crackers, into a platform for the creation of value from readily available resources (cardoon or thistles). These stranded assets that have provisions on the balance sheet now provide qualified workers in health and safety at a chemical facility while providing the core infrastructure on which to build new facilities to produce polymers, elastomers, lubricants, and herbicides. This reconversion generates value from local renewable biomass, considered a weed, with residue that feeds animals providing excrements as fertilisers turned the economic development around while creating a competitive force in the chemistry market. The Novamont team accepted a major challenge in Porto Torres, Sardinia (Italy), and it is not the only one. By 2016, Novamont has converted a series of stranded assets across Italy, establishing a new

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biochemical industry that has now become strategic for the reindustrialisation of the European economy (Juncker Project).

Personal and Regional Development The principles first embraced the need for a fresh mindset, and I propose this framework is inspired by Nature. Then we outline a few principles that stipulate the new rules of the game. Now we look at a few additional management concepts of the Economy of Happiness. It must be stated from the outset that we are not in favour of or against globalisation. We observe that the drive to grow has blinded business, that the system is fragile, and that a minor crisis causes havoc. Our focus is on performing better. We realise that unless we perform much better, we will not be able to respond to the basic needs, grow people beyond their best, and have a resilient community that is prepared for the cyclicality of life. This requires a few pragmatic approaches which cover how we perceive the economic opportunities, how we manage it scaling up, and how we maintain control of its performance. The traditional business model is driven by economies of scale: always produce more of the same, always at lower marginal cost, and always enforced through a supply chain management that reduces the number of suppliers, eliminates stock, but relies on just-in-time delivery supported by tight logistics. The net effect of economies of scale is that the relative proportion of labour and raw materials in the total value generated by a product is typically decreasing to less than 10%. This implies that the cost of raw materials and the cost of workers’ pay and their benefits in manufacturing represent only a fraction of the value chain. Automation is driven by very advanced standardisation, even permits manufacturing “without labour,” robotisation in warehouses even eliminates the need for staff for shipping, and all administration is outsourced to very low-income countries. Drones and driver-free cars even eliminate people from the last stretch. At the same time, raw materials are managed through a complex game of futures, options, and hedging, where the terms are negotiated through computer programmers who ensure automated trades. We need to ensure that there is local development and that everyone participating finds opportunities to evolve their innate capabilities.

Economies of Scope The singular aim of the prevailing production system is to focus on high-volume sales of one product. This logic of a market share and cash generation machine does not permit a broad view on the opportunities that the Economy of Happiness continues to identify, problem after problem, city after city, region after region. The Economy of Happiness creates clusters of activities, uses the existing infrastructure in multiple ways, increases labour input, and weaves material and energy cycles so

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that we can transform the local social, economic, and environmental tissue into one that performs. So instead of the pursuit of the economies of scale, we search for the economies of scope, the clustering of activities weaving together what evolves together, so that we can achieve in the territory just about all required with locally available resources. The production of bread offers a description of how the economies of scale perform versus the economies of scope. A fully automated factory will crunch out millions of loaves per day with only one hundred staff. The supply chain is supported by future purchases, option agreements, hedging schemes, just-in-time deliveries from supplying countries that vary all the time, logistic centres, and supply chain management. To support these operations, global cash management is installed, facilitating the ongoing trade-in options and futures, with flows of funds through cyberspace to facilitate deliveries while a cascade of (outsourced) warehouses and logistics ensures on-time delivery. Labour and raw materials represent less than 20% of the cost of the bread paid by the consumer who is responsible for funding marketing and distribution, as well as the cost of finance. This is a typical economy of scale for a food item that now leads to an increased concentration of baking of bread into the hands of a few. The Economy of Happiness applies the logic of the economies of scope; this means that we will optimise all that can be done locally with available resources (Pauli, n.d.). The size of the bakery shifts from millions a day to the dozens, at best a few hundred. This immediately implies a different logic of ovens. The radius of delivery is within one kilometre instead of within cities. The stable market consists of the local schools, clinics, and social centres, all within walking distance. This simplifies the packaging, eliminates plastic bags and cardboard boxes, as well as the preservation agents required to avoid moulds. The logistics and warehouses are not necessary, and trucks will not get stuck in traffic. There are no trucks needed. This is the zero-kilometre logistics business model. The baking oven operates on solar heating oil that preserves high temperatures for days. The new power panels provide heat and electricity, offering the bread buyers a charge for their phones while accumulating a charge to power a streetlight. The bread is not based on a pre-mix but includes vitamins and minerals derived from the seeds and the peels of locally sliced and diced fruits. Instead of sugar-producing excessive CO2, which offers spongy bread with poor nutrition, bread turns into a staple food with a daily supply of vitamins and trace minerals. The value of labour and raw materials increases to nearly 50%, while the sales price is the same, and the capital cost can be amortised within two years. The oven could operate 24 h a day. The excess capacity is available to dry mushrooms, purify water, prepare pizza, or provide warmth during a cold winter day. This bundle of opportunities creates a sense of community, where some products and services are paid, and some are offered for free. This is a competitive model based on economies of scope.

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One Initiative, Multiple Cash Flows, and Multiple Benefits One of the greatest shifts from the traditional business model to the Economy of Happiness is that every project ensures that whatever we do, there will always be multiple cash flows and multiple benefits. Just like ecosystems never pursue one benefit only, the Economy of Happiness initiatives is designed to generate financial and non-financial advantages. A leaf on a tree is not only there to capture solar energy, but it also offers shade and ensures trans-evaporation, prevents water loss, transports nutrients, organises gas exchanges, protects the plant while it is moving in the wind, and facilitates the flow through its capillaries. The Economy of Happiness business model emulates these multiple actions, exchanges, and advantages all within the same territory. This fundamentally differentiates the Economy of Happiness from the traditional business approach, where one looks at one core competency that ensures that a company achieves leadership in one core business. The Economy of Happiness implements a cluster of activities so that this one initiative will always have multiple cash flows thanks to this economy of scope, even when the first impact is to generate more than one income. The immediate result is that the Economy of Happiness increases revenue streams while lowering risk. However, it also permits the generation of more than just income. Since the prime target of the Economy of Happiness is to generate value, responding to basic needs, it is a logical result of our business designs that more than one benefit is secured, both pecuniary and purely societal. When mushrooms are farmed on coffee residue, then the used substrate after harvesting the mushrooms is an ideal chicken feed (Zeri, n.d.). Apart from generating revenue from (1) handling residue, (2) farming mushrooms, (3) the third income is the generation of additional feed, which provides local production of eggs at a marginal cost. At the same time, (4) the system reduces carbon emissions since rotting coffee would produce methane gas, and mushrooms generate CO2 , which is a reduction of the impact on the environment by factor 21. It also makes food cheaper. The cascading of local production and consumption (5) reduces the need for transport. Now when this is shared with orphans who now are (6) self-sufficient in food and thus can stand up against their abuser. Now we witness the unfolding of multiple benefits beyond the mere financial ones while guaranteeing financial results as well. As the case of mushrooms demonstrates, all benefits do not have to be expressed in cash only. We talk about multiple revenue streams and multiple benefits like (7) the strengthening of The Commons, (8) the regeneration of biodiversity, and (9) the improvement of the resilience of the community, none of which can be expressed in monetary terms. This is not a business model where the residue is “taken care of” in a responsible manner, to the point that it does not end up in landfills and complies with the zero-waste principle. This is neither a model where a part of profits is reserved for corporate social responsibility (CSR) to contribute to the communities that are affected by the business operations and where there is a general recognition that the compensation offered through the market prices does not alleviate poverty. This Economy of Happiness proposes a business model where social impact is part of the

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model; waste and weeds, as well as stranded assets, are part of the value chain and not an afterthought. Now the business is capable of both ensuring more income while it provides multiple benefits to the community and ecosystems in the territory.

Vertically Integrated Primary and Secondary Sectors The industrial management model has embraced the principles of supply chain management, implying a firm control from the raw materials (sourced globally) all the way through delivery to the consumer. This has been successfully achieved through outsourcing, delegating responsibilities to a select group of suppliers and logistics companies. This has resulted in the creation of global markets for each activity that is horizontally organised. A global market for ores from mines planted trees or grain harvests, which are traded around the world, with prices set at each interval through commodity exchanges. Farm produce or mineral ores are traded in their own right, with disregard of where these finally end up. Once the primary raw materials are traded and processed, then there is a secondary global market for the minerals in the form of purified metals, pulp for paper, or flour for bread and cookies. Then the gold ingots or the steel sheets, the paper rolls, and the industrially blended bread are traded on a third horizontal world market. Then the sheets are pressed into cars, and the rolls into books or packaging, and the cookies are branded and traded yet another time across the globe. We are trading everything all the time all around the world and creating a shipping frenzy that has become one of the most important sectors in the world economy, including dirty shipping fuels and horrendous traffic jams. The country responds by investing heavily in logistics, transport, and port facilities. The creation of at least three and often four or even five horizontal global markets implies that at each horizontal level, the residue is generated, goods are traded, options are created, and hedging is introduced that reduces price fluctuation and exchange risks. The logic of the core business and free global trade dominates. The result is that by the time gold dust particles are integrated onto medical or electronic equipment, or notebooks are delivered to schools, or cookies are bought in the supermarket, all ingredients have travelled several times around the world. Even though the implications in terms of cost of transport and carbon emissions are absurd, the business model of today sees no harm. It is believed that fuel efficiency and the acquisition of a few local producers will soften the sharp edges. There are only a few sectors in the economy that have successfully maintained a full vertical integration of the primary and the secondary sectors. The petrochemical industry is perhaps the best example. It is no surprise that these industries are the most profitable ones. The Economy of Happiness proposes a local economic development of the territory is first realised with local resources, and the products made respond first to the needs of the local market. This is the only way to eradicate poverty and ensure inclusion. This implies that we see the vertical integration of the primary and

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secondary levels, from farming, fishing, forestry, and mining to industrial production of goods within the local economic tissue, as a top priority. This local economic growth not only eliminates excess packaging and transport, which is choking our freeways and waterways, cutting carbon, but it also shifts the value-added into the local economy away from non-productive activities like the excessive packaging of food (usually 4–5 individual layers of throw-away materials). By prioritising the growth of the local economy and strengthening the networks of local business is why Lung Meng (Taiwan) can produce stone paper at a lower cost, or why Novamont has a competitive market for biopolymers since it can source directly from farmers (BB JI, 2020). This vertical integration from rocks and weeds to the final product in the form of a notebook or a compostable bag for fruits and vegetables ensures that all these unnecessary costs are eliminated while the strategic value-added through design, the addition of labour, and conversion of residue to value increases the circulation of cash in the territory. This approach triggers the multiplier effect and ensures that there are feedback loops of social, ecological, and monetary capital that strengthen the local communities. This approach of vertical integration can reach throughout the value chain, at large industrial scale like stone paper and thistle polymers have demonstrated, this can also apply to small production units such as spirulina. Saumil Shah of the company EnerGaia (Thailand) has demonstrated this with the rooftop spirulina farms on the Novotel in Bangkok (Ortolani, 2026). The global market for spirulina with large, centralised producers in Mexico and Hawai’i sell on a wholesale market at premium prices. This highly nutritious additive rich in essential amino acids and trace minerals is usually dried and traded. The cost of drying, packaging, and trading (often transported by plane) is now substituted by vertical integration of farming and processing and consumption. The fresh spirulina is processed on-site into smoothies as a breakfast power drink for hotel guests. The rest is mixed with fresh noodles produced in the restaurant, generating multiple local values compared with the globalised model that focuses on drying spirulina and global trade. It is not difficult to calculate the difference of local value generation when the 150 kg is converted into food without drying or transporting, and the model of specialisation focuses on core business and global trading. Prof Dr. Jorge Alberto Vieira Costa, department head of biosciences at the Federal University of Rio Grande do Sol in the Rio Grande (Brazil), has dedicated two decades of research on how these photo-biorefineries of spirulina and other blue-green bacteria generate jobs, nutrition, material for textiles, and even methane gas and biofuels for power generation within a local economic context (Costa et al., 2017).

Management Rich in Opportunities Since the Economy of Happiness opts for a transformative and radical change of the existing model, the project teams need to ensure that the initiatives are facilitating

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action on the ground and that the concept of learning by doing in multidisciplinary teams speeds up the translation of an idea with a solid science into a business that outcompetes while it offers first and foremost what is most required to lift everyone out of poverty. This means that IF the implementation teams were to model their action based on traditional business plans, with a market analysis, a financial spreadsheet, a technology audit, a competitive analysis based on strengths and weaknesses focusing on cost-efficient choices, centred around core business activities, built on core competencies which are protected by patents, then these will fail to achieve what we have described until now. This management of Economy of Happiness innovations along the logic of the existing business practice that is typically taught at MBA schools would asphyxiate the proactive, creative models we embrace to steer the business towards sustainability, capable of responding to people’s needs with locally available resources while putting nature on its evolutionary path. This does not mean that there is no planning! On the contrary, since the Economy of Happiness is inspired by non-linear models that prevail in Nature, we use the Participatory System Dynamics Model as a tool to design, support, and implement innovative business models. The mathematical modelling supports this development concept; it allows us to accelerate and broaden the opportunities for implementation while determining the natural limitations. This modelling also permits the quantification of feedback loops and multiplier effects, facilitating a clear understanding of the synergies created by this cluster approach with vertical integration. Prof. Jay Forrester at MIT (Massachusetts Institute of Technology, Boston, USA) built the origins of this computer tool in 1964 as an urban development model. Inspired by the description of the world problems presented to him by Aurelio Peccei, a former top executive of FIAT and Olivetti, it was later adjusted into a global model that served as the basis for the Club of Rome report “Limits to Growth.“ A simplified version of this model is now widely available, permitting its use even among beginners in math but committed to understand and operate the dynamics of the Economy of Happiness. Mathematics and modelling are the heart and soul of the projects the Economy of Happiness implements. We could consider it the reversal of the modern-day obsession with business plans and strategy developments that have such a linear approach, neglecting the portfolios of opportunities and putting the maximum profit and market share as the ultimate goal. To learn how to grasp the essence of Participatory System Dynamics Modelling, anyone can refer to the online course of MIT through the link indicated below (Forrester, n.d.). The key is that in the Economy of Happiness, we do not simply wish people to discuss the final result; we want to ensure that the most diverse group of participants gains insights into the structure and the behaviour of the system they design and are part of its implementation. Participation and collaboration are efficient ways to share and increase knowledge, improve the formulation of a common vision, and strengthen the perseverance required to implement these innovations. This collaboration makes it easier to solve the technicalities of these proposals and highlights how projects can be adapted to the territory to ensure implementation. This multidisciplinary approach helps create interdependency, which builds a shared understanding of the issues and a common strive to optimise the results

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from all perspectives. This creates consensus through a dynamic exchange between social and ecological systems, integrating stakeholders’ interest with scientific analysis, fostering relationships that accommodate changing information and changing conditions. The local economic development plan could be summarised in a portfolio of two dozen initiatives. While each of the programs could have been considered a standalone project with its own merits, it is the integration into a few clusters, which are combined into a participatory system dynamics model, where people in the field understand the opportunities and why one does not have the same impact as a cluster. This clustered approach offers a toolbox for the policymakers to decide the priorities and to quantify the impact as well as the resources required to speed up the radical transformation of the informal settlements based on the political priorities determined by a mayor, a governor, or a Prime Minister who wishes to see results especially for the citizens who must survive on less than one dollar per day.

Decision-Making While the design relies on a wealth of insights into the clusters, sub-systems graphically presented that provide clarity through visual information, substantiated by systems dynamic models that incorporate feedback loops and multipliers, with a solid consensus on where to start and how to proceed, the successful implementation and continuous support (often against all the odds) require one ultimate step: whatever is and will be unfolding will be reconfirmed through shifts in the Profit & Loss accounts as well as the Balance Sheet with a clear inventory of the multiple benefits (financial and qualitative). It is not because we prioritise non-linear system dynamic models that we cannot translate our programs and progress into annual or regular reflections in traditional accounting tools. This unique capacity of the Economy of Happiness provides the link from the wide range of opportunities to the narrow definition of how these initiatives and proposals can positively impact the traditional tools for measuring the health and performance of a company, even a cluster of enterprises. The Economy of Happiness projects navigate through the maze of finance and generate surprising results that can be expressed in accounting terms. A few examples will clarify this approach. The business model design sometimes allows costs to be capitalised, as is the case with stone paper. This type of paper is recyclable forever, unlike regular tree-based paper that can only be recycled 4–5 times before the fibres are too short and apt for reuse. Therefore, the cost of paper in books that will be recycled can be considered as a deposit, just like drinks companies put aluminium from the cans as an asset on the balance sheet, charging a deposit which also strengthens assets on the balance sheet, while the recycling of paper would relieve the P&L from costs. Publishing companies can offer a reduction in subscription if the old magazines are returned, creating a closed loop for stone paper at a low recovery cost in co-operation with customers that are committed to returning the paper. The reduction

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of the subscription cost will increase circulation, improve advertising rates, and put more stone paper on the balance sheet. The conversion of negative and stranded assets, which are covered through provisions, can be converted into investments and even cash-generating instruments. The removal of tailings from mine waste dumps, for which provisions were made and ongoing costs are borne by the mining company, can now be converted into raw materials for paper, thus turning waste disposal into cash flow. Over the years, this negative asset will provide positive cash flow, permitting to re-evaluate the tailing dams for a negative of $25/t to a positive of $200/t (Knopjes, 2015). Considering that mining companies have millions of tons, this could become a major capital gain if the company so desires it. The key in the process is that companies that have been over-leveraged can now strengthen their balance sheet, not through asset stripping, fire sales, closures, or divestments, but through putting a real value on what had in the eyes of the traditional business model (and their accountants) no value. Stranded assets could also have a fresh start, even fully depreciated. As we know, any old industrial site runs the risk of requiring a massive clean-up. That is expensive. If these sites with a well-maintained infrastructure could be cleaned up over the years through new activities that generate cash flows, like the case of the petrochemical refinery in Sardinia or an old fermentation plant in Veneto, then this offers an opportunity to create a major capital gain over the next decades eliminating the need for a full provision on the day of the announcement of closure. These opportunities can be quantified case by case through the basic tools of accounting at the same time, increasing the buying power of the local population, and speeding up the circulation of cash in the territory while putting Nature back on its evolutionary path. The logic also applies to waste management. If a major instant coffee producer finds for the millions of tons of spent biomass after the extraction of the soluble part of coffee is to burn, then at best one can calculate an investment of X against savings in energy bought externally for the value of Y, where payback periods of 8 to 10 years are considered a good result. This green investment is indeed to be applauded. But if the same company were to convert 10,000 tons of coffee, recently processed under the most stringent health conditions, then it could cultivate 2,000 tons of fresh mushrooms, more than doubling the profits of its coffee operations. The residue of the coffee would represent an additional 1,500 tons of chicken feed, providing a wide range of nutrients and steering the regions towards food security. The job generation runs into the one thousand for every 10,000 tons, injecting cash into the economy that the incineration could not imagine (Green School, n.d.). The same capital investment for burning the residue could be deployed to generate food. While shareholders would object to entering the healthy mushroom and animal feed business, they would not object if the simulations of its impact on the P&L would be submitted, not to talk about the benefits for the community where the factories are located. The results are often beyond expectations. The Las Gaviotas case demonstrates that this integrated approach leads to another accounting success: the increase of biodiversity. The original savannah in the Vichada of Colombia only counted 17 plant species, 11 non-natives. The latest count indicated the presence of 256 plant

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species and the return of dozens of animal species that were considered extinct in the region. Then, there are the statistics on health with gastro-intestinal diseases dropping to next to nil. The introduction of free drinking water for the local population and bicycles as the preferred means of transportation, especially for children, rendered the local communities that healthy that the local hospital needed to be closed due to the lack of patients. At the same time, the land which was acquired for next to nothing in a land program is now valued—according to an expert team from JP Morgan (Zeri, n.d.)—at a multiple of more than a thousand. This puts the local community within one generation among the members of the middle class.

Ethics at the Core The Economy of Happiness proposes to design business models in an uncompromising way. It has a clear view and acts according to transparent principles. While some consider our approach revolutionary, we consider it as one of the ways to ensure that we succeed in a radical transformation, responding to the urgent needs of our social and environmental tissue, which uses the best that we have. The philosophy, concepts, methodology, and tools outlined above are not axioms or laws; rather, they emerge from our observation of the initiatives that have been successfully implemented. We learned our lessons from initiatives that did not (yet) succeed or are much delayed because we must learn better how to execute. These reflections on how we operate the translation of a vision into a reality offer us the logic of why and how we progressed the way we did, and we submit these so that our first-hand experience can serve as an inspiration for others. We have the privilege of gaining continuous input from thousands of scientists, and when one or two confirm the new insights and we discover the fresh opportunities to improve the systems before us, then we are prepared to adapt and transform again. We have a clear pathway forward, and nothing will divert us. We will only desire to improve, accelerate, and spread the options we are discovering. Our approach is not dogmatic: “we reach, we don’t teach,” “we expose, we don’t impose.“ This strategy of continuously exposing everyone to opportunities and the successful implementation and continuous improvements creates conditions that put ethics at the core. The Economy of Happiness is not prepared to do less bad. As we stated from the outset: Stealing less is stealing; polluting less is polluting. The talk about minimising the negative impact on the environment is not good enough. We cannot celebrate those who reduce pollution; neither can we accept that players on the market knowingly refuse to do good. Concretely, ethics at the core means that we will not tolerate “more efficient batteries,” we will continue to strive to have no metal batteries since batteries rely on mining, and a dramatic increase in demand for batteries will lead to a dramatic pressure to mine more, and thus put more scars on the face of the Earth. This does not mean that we are against the storage of energy and power; we only search for methods that free the world from increased exploitation of mineral resources.

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Ethics at the core also implies that we share our business models open source. Since we benefit from the free contribution from thousands on the design of the new ways to respond to the basic needs, we cannot and will not use this for our personal gain. The streamlined and standardised solutions like franchises, where everything is centrally decided, or the registering of patents by those who had privileged exposure to breakthrough information are demonstrations that the operators lack ethics. If our goal is to have a fast and profound acceleration of transformative change, then the farmland policy must be creatively pursued without using the traditional shackles that restrict access. After all, the key is not the technologies themselves; rather, the key is to share open-source business models the Economy of Happiness networks design, which are always ready for adaptation to time and place. Over the past 20 years, we have witnessed more than once the exploitation of our work for excessive personal use and ego. Most of the time, we respond to this in the most positive fashion demonstrating how it can be done better. We cannot respond to the bad by doing more bad. We must double our efforts to involve more with ethics at the core, with respect for the originators of the ideas and the technologies, and a clarity that we can only steer society towards social and environmental sustainability when we move from the substitution of products and processes to the design of business models that are ethical at the core, use what is available, and steers towards health and happiness. Ethics at the core finally implies that we cannot solely focus on here and today, working with the wisdom that we accumulated. We have the responsibility to inspire children and accept that all our diplomas have an expiration date. Those who earned their biology and chemistry degrees know that science has evolved to the point that we have to accept that children have the power to consider fantasy as reality. Children believe that everything is a reality. Adults, at home or in the office, continuously try to weed out all too creative ideas, classifying something new as something impossible. Others label a new proposal as a vision that may be possible but that will never materialise. Of course, then there is reality, faithfully substantiated with plans and investments. The Economy of Happiness’ “ethics at the core” includes the capacity to wake up the child in us, to see what may seem a fantasy, but that can quickly become a reality. Therefore, about half of my time as founder of the Economy of Happiness and author of the book, to translate the successful projects based on a fresh look at science into fables and take the time to personally share this with the children everywhere in the world. The power of ethics at the core is to decide on a path, and while we may not know exactly where it leads, we faithfully pursue a direction, including the best of all, and know that the results could be better than ever before, and certainly better than what we could imagine. This puts health and happiness at the center of all operations.

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Health and Happiness The Economy of Happiness starts its initiatives with a bold approach to ensure that we can respond to the basic needs of all with locally available resources. The projects undertaken by the Economy of Happiness network respond to both the basic requirements for the ecosystem as it does to the social fabric in a region, then we are capable of going beyond the minimum. While the Economy of Happiness starts with a clear focus on the basic needs of humanity and Nature, it maintains clarity about the ultimate goal of having a healthy and happy society. The Economy of Happiness does not embrace the traditional evolution from poverty and basic needs towards a consumption society where growth is the key, and spending is the engine driven by accumulating ever more debt that future generations must repay. We design project portfolios in communities where monies circulate in the territory so that society develops strong cohesion and solid social co-operation. While we have only been part of a few examples where the full cycle from basic needs to health and happiness has been achieved, we learned a lot from Las Gaviotas in Colombia, the Songhai Centre in Benin, and the Island of El Hierro. These three cases have demonstrated that even under the most adverse conditions at the outset, it is possible to create jobs, provide the products and the services, and even compete on price and performance against the global players and strive towards health and happiness. The key is to have the clarity from the beginning that one is not pursuing the traditional development model, but one is prepared to chart a pathway towards the future where we cannot pretend to know the outcome, not have the guaranteed results, but where we are prepared to let autopoiesis flow towards what society values most. It is without exception that health and happiness, combined with resilience and social capital, emerge as priorities, especially for those who have the memory of hardship and calamities. The Economy of Happiness searches for a healthy balance between the creation of value and community with local resources and the integration into a more national, regional, and even global economy to exploit the cyclicality of production and consumption. The goal is not to create local economies that are dominated by autarky, nor do we want to develop local economies through an exclusive export drive that is serving international markets. The Economy of Happiness portfolio of opportunities searches for a balance among all the options available. Las Gaviotas sells its colophon, the processed resin from pine trees to the local paint industry outcompeting Chinese and Venezuelan imports. It also sells its excess of naturally filtered water on the national market, working with restaurant chains like WOK that are keen on offering an alternative that is local and of quality. This water, minute in global terms, penetrates niches that would otherwise be controlled by the production of filtered water by world giants like Coca Cola and Nestlé but offer welcome additional cash flow that allows Gaviotas to maintain drinking water as The Commons. On top of that, the turpentine is purified and transformed into a fuel that operates both diesel and gasoline engines, eliminating the need for the import of petroleum. Then the planting of native oil palm in between the pine trees

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and the emerging local, biodiverse forest, processed in a local plant, offers the region its own cooking and frying oil. These two substitutions of imports at a lower cost, while generating income through wages, dramatically increase the cash available in the local economy, which circulates faster and thus contributes to the creation of more local wealth and social capital. The Songhai Center (n.d.) produces and consumes along with the same logic. The local fruits, vegetables, fish, and meat sets the stage for a productive farm in a peri-urban region of Porto Novo, the capital city of Benin. However, it is not only food that is locally produced, all equipment is maintained on-site, and missing parts are not ordered with waiting times that would silence the engines for months to come but are locally manufactured even if this requires the maintenance of a foundry and a metal workshop. The production of quail eggs, with birds fed predominantly with maggots farmed in offal from the slaughterhouse on-site, are of high quality and much desired in France, regularly exporting its excess at prices that would never be viable on the local market. This offers an extra stimulus to the business operations and allows us to build up social capital at an accelerated pace providing the healthy and happy environment we all seek. It is vital to remind that the Economy of Happiness is not against globalisation; we are in favour of much better.

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Chapter 14

What if Happytalism Becomes the Next Step of Human Existence? Luis Gallardo

Abstract Every person wants to be happy—that’s not something we need to debate or think about—it’s just the state of humanity and an undeniable urge we all feel. Questioning the inherent need for this state would be equal to debating the meaning of the word happiness. If that’s true, then why is it so hard for us all to be happy? Why is there no worldwide consensus that puts emphasis on all of humanity being happy? What’s worse, why is a happy world an unachievable utopia in the minds of most people? A Change Is Necessary. We are reaching a boiling point—we’ve entered an age of abundance with all the technology, resources, and possibilities to maximise human potential, and yet the world is suffering more problems than ever. We live under the perception of scarcity, challenged by climate change, regional, national, and civil conflicts, immigration, human trafficking, depression, and stress as consequences of our way of living. What’s worse, these problems are not nationspecific; they affect all of us—yet there is no consensus on many of these problems. If there is, then there is not enough action. We feel the problem is a simple matter of humans’ inability or lack of desire to think about the future. When you live in a world gifted with an abundance that feels scarcity all around, it’s only natural for most people to worry about their own existence and the survival of their family and other loved ones. Keywords Happytalism · Necessary change · Biology of beliefs · Collective unconsciousness · Quantum mechanics · Managing thoughts · Happiness · Wellbeing · Leadership · Consciousness

Every person wants to be happy—that is not something we need to debate or think about—it is just the state of humanity and an undeniable urge we all feel. Questioning the inherent need for this state would be equal to debating the meaning of the word happiness. If that is true, then why is it so hard for us all to be happy? Why is there no

L. Gallardo (B) World Happiness Foundation, Miami, USA e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_14

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worldwide consensus that emphasises all of humanity being happy? What is worse is why there is an unachievable utopia in the minds of most people for a happy world? Whatever the case may be, we are inviting people to open their minds and broaden their understanding of the world and the human race inhabiting it. We invite people to give us a chance because a noble quest such as this is not something that should be ignored. Stay with us on this journey. By the time people read this paper, they would realise that a happy world is not a utopia—it is the future. It is the future we need to build, not contemplate, and wonder if it is possible. It is more than possible; we just need to work for it. There are people in the world other than those closest to us. Some natural-born leaders have the will and the need to make the world a better place. They want to help us change the biology of our beliefs. These people are everywhere, activists, social entrepreneurs, researchers, teachers, healers, and mystics who want us to expand our consciousness and open the subconscious part of our minds.

What is Happytalism? The change that needs to come is possible, and there are those working on bringing it. However, it cannot work unless we all start doing our part to make the world a better place. Happytalism is the way to do it because it is a model where happiness is on top and is the main goal towards which countries should strive (Gallardo, 2017a, 2017b). What is more—it is not a utopia but a new economic paradigm that is more than possible. The many problems like climate change we have today are only here because of a series of interconnected problems we will discuss in the articles to come: (a) Consumerism, capitalism, and socialism are part of the problem. The economy and the government need to be our enablers and not our masters. (b) The power of the mind is not used to its fullest potential. We will dedicate several texts to what our minds and our thoughts can do and how they can truly change our lives. (c) The lack of a real connection between science and spiritual quantum mechanics is a step closer to the connection. (d) The lack of real communities and an overarching desire and drive to bring happiness to all. In a world with so many opportunities and problems, it is no wonder that many of those are reaching the point of no return. The United Nations Intergovernmental Panel on Climate Change reported in 2018 (Urfan, 2018) that we only have 12 years left until we reach a point where the radical changes in the world climate will most likely become irreversible. We all know it is real, and we need to change that. As the former President of France once said: “Crisis does not only make us free to imagine other models, another future, another world. It obliges us to do so.”

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Happytalism Can Change Everything The happytalism paradigm’s goal is human happiness and wellbeing. With it, we want to replace the current GDP-based system with happiness and wellbeing that will become the centre of the new economic development paradigm, which also focuses on reversing climate change. It is all about reaching global happiness and wellbeing by 2050. It’s not an impossible feat, and we feel that three countries are on track to happytalism (Gallardo, 2017a, 2017b), and one other has long since replaced the GDP model with one that favours happiness; the country of Bhutan has called for a “holistic approach to development” (OPHI, n.d.). Happytalism thus strives to recognise the fact that the world has, at some point, more economic growth does not bring more happiness. We must have the determination to put happiness and wellbeing at the core of policymaking. The US started it with its Declaration of Independence and several natural, inherent laws of freedom and the right to happiness. Nelson Mandela brought that same freedom and democracy to the African continent. Nevertheless, we still have long ways to go. Happytalism is essentially supra- and pan-systemic, meaning it can solve many of the crises and issues the world’s population is currently facing, such as climate change, and create the much needed new economic and human development systems. We are confident that it is possible, but the world as a whole needs to agree, or at the very least, some countries need to open up to a change. If our governments are not ready, we as their constituents need to push them to a place of readiness, which is the primary mission behind our happytalist movement. The change must start from belief—we must all know change is possible.

The Biology of Beliefs Religion has existed for as long as the civilised history of humanity. Faith and belief in something are a natural part of us as much as thirst, hunger, or any other feeling that makes us human. Essentially, what we are trying to say here is that belief is an obligatory part of humanity—one more thing that makes us human (Ambrosino, 2019). There is nothing wrong with believing whatever an individual chooses to believe, but it is time to argue that the old religions and beliefs that have always played a controlling part in how we think and feel are not right for us any longer. As Anton Chekhov said once: “Man is what he believes.” Our current thinking and beliefs are still based on centuries-old, and in many cases, millennia-old systems, and paradigms. However, the times are changing, and the modern world and modern problems require us to start thinking differently. To put it bluntly—the old ways are dragging us down and are no longer suitable to keep us alive and prospering. Humanity has so many problems today, and we are struggling to solve many of them as it seems we

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are running out of solutions. The guilt partly lies in how our current way of thinking is still shaped by old beliefs that worked in the past, but we now must look to the future and new ways of thinking.

Break Away from the Old Before we can start thinking in new ways, we need to break from the old. We need to stop allowing our thinking to be construed by the old paradigms founded on old beliefs and religions. These cannot help us in the new world. In today’s world, most of the things that are part of our daily lives could not even be imagined a hundred years ago, let alone a thousand! But how can we break away from a way of thinking that has been governing us since the beginning of human history? It is not easy, but it is possible. Constant new research keeps showing us how wrong we were with many of our previously established rules and laws of biology, physics, and more. Futurists and leaders are pointing us to new modes of thinking already; they are showing us just how possible it is. All we need to do is be open to new things and people who want to show us that there is a different way of thinking that can lead us towards a different and better world: a world where happiness exists for all. Research scientist Bruce H. Lipton, Ph.D., shows us in his book The Biology of Belief how possible any change is. In his ground-breaking research, he has found that we need to change the way we see and understand life radically. His brilliant book shows that genes and DNA do not control our biology. Signals outside of the cells are the ones that control the information within the cell. These signals discussed in the book are many, and they can also be our negative and positive thoughts. The implications of this are clear—our thoughts can affect our DNA. We no longer must believe that DNA and genetics have the final say on who we are—there is now an actual possibility that we can completely change ourselves. We do not have to be limited by the way we think—it is just a matter of overcoming the way we have shaped ourselves through our past. We have the power to change ourselves, and it is up to us to use that power. It is hard to explain how important this synthesis of cell biology and quantum physics found throughout the book is. It ultimately implies that if we were to retrain our thinking, we would be able to change our bodies and how they operate.

The Importance of Radical Change in Our Belief System What we are saying here is that the possibility of change cannot be ignored—none of us can simply brush it aside. We are all well aware of how problematic our world is and how unhappiness exists in all corners of the globe. All this needs to be changed, and as this change is enormous, we all need to start radically shifting our way of

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thinking and believing. Happiness will not come on its own—we need to make it real. It is time for us to get in touch with ourselves truly—our bodies, minds, hearts, and souls (Gallardo, 2018). They are all connected, just as we are connected to our genes and our DNA. We need to start practising mindfulness and many other techniques that will bring us closer to ourselves and help us learn more about who and what we are. There are many people can do to change themselves and the world around them. Plus, it is much easier than people think; all it requires is to want and begin to act—and the change will inevitably come. Training the mind and changing the brain is always possible if people work on it. Our mission is to get to a point where the entire world will be changed for the better. We want to get to ten billion happy people by 2050, and with everyone’s help, we will be more than able to reach it. There is no other nobler cause than this one, and we hope it will be agreed. If each of us starts changing ourselves as individuals and envisioning a better world for humanity as a whole—then that change is no longer impossible—it becomes very tangible. It is up to many of us to be the leaders who will make that change real by working on teaching others to get more in touch with themselves and begin the process of transforming. The more of us who are doing this, the faster we will reach an entirely peaceful and happy world. However, for this change to be possible, we must learn more about ourselves—starting with how our mind works.

The Conscious, Subconscious, Unconscious, and the Collective Unconsciousness —How It All Works There are three minds in each of us—the conscious, subconscious, and unconscious mind. Collective unconsciousness is Carl Jung’s concept, which people probably know by its more common name—the objective psyche (Block, 2020). It deals with the idea of the unconscious mind, and Jung saw it as a connection among all of humanity. He viewed the mind as something inherited by our forebears and not something that’s wholly shaped by personal experiences. But why are we telling everyone all of this? It is because understanding the three minds can help change everyone entirely. People can become a more confident version of themselves, who are at peace with their minds and emotions. That will eventually turn them into a happier person, and our goal is to do just that, make everyone a happy human being—everyone and the rest of humanity.

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The Human Mind Explained Some people might already be aware of this subject. Sigmund Freud developed the concept of the three minds, (Freud, 2010) and it was further developed by others later. To accurately illustrate the three minds as we understand them today, we can put the conscious mind at the top. It takes about only 10% of the brain’s potential. The subconscious is below, and it takes about 50–60% of the brain. On the bottom level is the unconscious mind, which takes about 30–40%. It is on the bottom for the simple reason that we cannot access it directly. As people can probably guess, the conscious mind is the part of everyone around us, which associates with everyone—it is who we are to one another. However, in reality, the conscious is only the master, the leader of a much larger community, so to say. The leader is in charge of a considerable community called the subconscious and the unconscious. The first deals with our recent memories, and it is the primary communicator with the unconscious. The unconscious mind stores all memories and experiences. Many of these memories have been repressed due to trauma or have simply been forgotten. So, the conscious communicates with the subconscious, which in turn communicates with the unconscious. We do not have a direct link between the two, but we do know the modes of communication between them—dreams, feelings, emotions, sensations, and imagination. This line of communication matters because unconsciousness matters. As it retains all memories and experiences, it is hugely responsible for the formation of our beliefs, habits, and behaviours. Carl Jung went a bit further into this, and he included the collective unconscious (Jung, 2021). Because he viewed that people share beliefs, habits, and behaviours, he theorised that the unconscious is mostly inherited genetically, which explains the similarities among us, our parents, grandparents, and the entire community to which we are related via distant ancestors. All these minds combined make us who we are, which makes their understanding an integral precursor to happiness. Now that we have explained how the whole system works, let us discuss the mind in more detail for everyone to understand its importance for our happiness and wellbeing. The better people understand the entire system, the happier they will be able to become.

The Importance of the Conscious Mind The conscious mind is, in many ways, like the subconscious. Even though many say that the conscious is aware, we can accurately say that the subconscious can be aware as well. When we are in a coma or a similar state, we can often detect what others around us are saying and then remember it when we come out of it. That has been confirmed with coma patients many times. What is more, while we are babies, our

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conscious mind still has not formed, so the subconscious deals with everything at that stage of our lives. What makes the conscious mind unique is the fact that it can direct our focus and the fact that it makes imagination possible. Consider the ability to focus and imagine things, which are two skills we take for granted, but without them, we could hardly be human beings.

The Importance of the Subconscious Mind The subconscious can be viewed as the work desk of our mind, the RAM to our brain in a way. We usually cannot control it, but if we can manage to do that, then personal change becomes more than a mere possibility—it becomes a surety. That is all because the subconscious does more than acting as the mind’s RAM. It also gives people the ability to recall past events quickly, such as mental processes we use daily (behaviours, mood, and habits), sensations, and more. What is more, the subconscious is always working full steam—which makes it even more impressive. According to some scientists, we are being bombarded with some two million bits of data every single second! That much information would be overwhelming for the conscious mind, which is why the subconscious deals with a massive part of that data. It might be thought that all of this is wonderful, but how do we affect the subconscious? First, we must stop thinking that we are at the mercy of the subconscious. The reality is that it listens to orders, and we can be the ones giving those orders. We must work on it consistently because it is not easy to change. Often, we need a substantial life-changing event for this to happen.

The Importance of the Unconscious Mind The unconscious mind is in one part like the subconscious—because it deals with memories as well. However, there is a big difference between the two. The unconscious is way below the subconscious. It is basically inaccessible, but it is still the part that requires work if we genuinely want to change. It stores the memories which we have forgotten or repressed—yet these have a massive effect on our personality, and they make us who we are in many ways. That is why we must work on reaching these memories. We must work on all three parts of our minds if we want to change to reach happiness and peace. It all starts from the conscious mind, which we need to train to affect the subconscious as directly as possible. If we manage to do that, we will be able to do the same for our unconscious mind. But there is still more to change. Knowing how our minds work is helpful, but there are certain questions, such as those of spirituality, that we must strive to reconcile with science to strive boldly forward into the future.

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Quantum Mechanics is the Base that Connects Science with Spirituality Some brilliant people have long been saying that finding the connection between the scientific and the spiritual is the way to understand life and the universe truly. Many have tried, and it seems that we have found something that has the highest chance of finally reconciling the two—quantum mechanics. However, to most, quantum mechanics is still that one scientific term that’s mostly abstract. Most of us do not even know the difference between quantum mechanics and quantum physics (it is a trick question, there is no difference, but it goes to show how little we know of it). That is not strange at all since quantum mechanics does not influence our daily life at all. Everyone knows about gravity and the concept of time because things like these affect all people—whereas quantum mechanics does not. What is more, many scientists themselves do not fully understand it yet! However, that does not negate the fact that quantum mechanics is truly the study of life itself, and it is what makes everything we can experience real. Those who do research on quantum mechanics and are working hard on discovering more about it will undoubtedly tell us that they are continually finding new things about the nature of life through quantum mechanics. What is more, they are starting to see that many of the things they are finding with quantum mechanics are things that the spiritual teachings of many nations have known for thousands of years. This says a lot but let us first start with the basics before we get into this life-altering connection.

What is Quantum Mechanics? Quantum mechanics is a fundamental study (House, 2018) in the field of physics that is trying to explain life through the smallest particles in the universe and the smallest energies we have discovered. The study goes beyond atoms and delves into the subatomic realm of photons and the like. What is important here is that many of these subatomic particles seem to behave differently than our everyday matter. Good old physics can only explain how matter works, but it cannot explain how the building blocks of matter work. What is more, it cannot possibly explain how energy on these levels works. Standard physics is as far from understanding quantum mechanics as current medicine is from the cure to death! That is precisely where quantum mechanics begins to delve into the realm of spirituality. It delves into something so profound that standard science cannot explain, but spirituality can.

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What Does This Connection Mean? The connection we speak of is not entirely new. There are plenty of spiritual leaders and scientists across the world who have talked about it and who believe in it. The Dalai Lama once said that science and religions need to start reconciling if we are to experience the future of our species at all. How can this be done? The most likely solution is quantum mechanics, as we have already stated. However, there is much to do here if we hope to connect science with spirituality. Nevertheless, there are already a few things in which quantum mechanics and spirituality agree. Only through time and more work will we find more connections and finally reach the one that will ultimately tie the two together. Everything Is One. Unity is one of the oldest teachings among many nations (Harper, 2010)—so many religions around the world state that everything comes from God, or gods, or some form of universal energy. The main thing here is that we are all connected to it, which makes the entire universe one single power. Science, on the other hand, does not find this to be true. It shows us that we are all separate creatures, unique entirely. However, quantum mechanics shows us that everything in the universe is made of the same building blocks that are invisible to the human eye—quarks and photons. They are essentially energy and thus have no mass and no structure, making them entirely different from what physics has always told us. Now the fact that these subatomic particles are the same and exist in everything in the universe can only go to say that we are all connected to one another and everything else in the universe. If we go even further, quantum mechanics tells us that one single field of energy is everywhere as well—the Higgs field (Jones, 2019). All that goes to show that even science is finding that everything is connected—just like spirituality has taught us for quite some time. Thoughts Build Reality and Control Time. Eastern spirituality often states that reality is an illusion, and it is we who create that reality, i.e., our thoughts are what make the physical world real. Some modern theories have supported this view, which is why many self-help books state that we can change the world by using the power of our thoughts. Yes, it does sound strange, but quantum mechanics shows us that thoughts do affect physical matter. It shows us that standard physics about matter and light is wrong. It says that matter only contains particles, and light can only exist in waves. However, according to quantum mechanics, light can act as a particle, and matter can behave as a wave. What is more, quantum mechanics also tells us that the mere act of observing particles can change their behaviour! The fact that this can happen can also go as far as to show us that even time can be affected. If that turns out to be accurate, it will mean that time itself is nothing more than an illusion. What does all of that tell us? It tells us that our thoughts have power—they can affect the physical world. Only time will tell us how this theory will develop and what more we will learn about the power of our thoughts. There are plenty of other things that quantum mechanics can teach us. It can show us that spirituality is more real than many people believe it is.

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Spirituality can teach us so much, and scientists should continue to work towards bridging the gap between their field and spirituality. Only by doing that will we be able to reach true happiness for all humanity. One of the main concepts taught by spirituality is energy and how life on Earth functions. It is the next step on the journey of greater understanding and achieving happiness.

Energy and the Basics of Life on Earth Energy is a term we use daily, one of which we have an intuitive understanding of. Still, sometimes we struggle to put it into words that can capture all its wonderful and life-creating aspects. Defining energy is not easy, but it is a concept we must master to understand the very basics of life on our beautiful planet. What is more, a full understanding of energy brings us closer to unlocking some fundamental truths about happiness and life itself, on both the physical and psychological levels. For the definition of energy, most people first turn to physics and science. And while physics does a great job of defining the two main types of energy—kinetic and potential energy—there is still a lot to process about the concept of energy itself. At its essence, energy is the capacity to do work or spring into action. This reason is the reason we use the term ‘energy’ to describe things other than kinetic or gravitational effects. For example, today’s society speaks that people do not have the energy to go to work and spend time doing insignificant menial tasks. Alternatively, if we are unhappy, we may feel like we lack the energy to get out of bed in the morning, having depleted our capacity to act. So how do we define energy in a way that clearly describes its crucial role in the existence of life on Earth?

How Does Physics Define Energy? Physics defines energy as “the capacity to do work,” which covers the effects and properties of both kinetic and potential energy. However, while kinetic and potential energy can be measured and calculated, energy itself is an abstract notion which does not have a physical shape. Pure energy does not exist—it’s usually situated within a physical vessel, carried by it, and expressed as a movement. We understand kinetic energy as a type of energy generated by movement; the faster a body moves, the more kinetic energy it has. Heat is one form of this, generated on an atomic level by the movement of atoms. On the other hand, potential energy represents an object’s potential to move. Think of a coiled spring or a gravitational pull—an object is being pushed and pulled in a certain direction, but there is another force acting on it that prevents that movement until the object is released. Electrical energy, nuclear energy, and chemical energy can all work on the same principle, as they involve the potential to move or a movement itself.

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In physics, these definitions are straightforward and mean to cover all the possible effects and manifestations of energy. However, they feel unsatisfying and incomplete. We feel this way because they are, in a sense, outdated. To find more complete answers, we might have to turn to modern physics instead. Quantum mechanics is a fascinating branch of science capable of bridging the gap between science and spirituality.

Energy, Quantum Mechanics, and the Mind Traditional physics only goes as deep as atoms, which were previously thought to be the smallest building blocks of life and the universe itself. However, quantum mechanics proved that wrong, and it went on to describe many of the subatomic particles that make up everything in existence. Our own bodies are made of stardust in more ways than one. (Worral, 2015).

But What Does This Have to Do with the Concept of Energy? In everyday life, we are used to talking about energy. For example, we will often hear someone saying that another person is giving them a ‘bad vibe’ or that someone radiates negativity. The opposite is also true—happy people tend to make everything around them seem at least a little brighter and more uplifting. On the surface, this looks like nothing more than a figure of speech—but what if our language and our consciousness are instinctively on to something, and science is only just catching up? As quantum mechanics has shown, everything in the universe may well be connected, and our thoughts can affect physical matter. The results of some experiments can even change based on whether they were observed or not, pointing to a connection between our conscious mind and reality. In other words, if our thoughts can change things around us, they may affect the energy we possess on the subatomic level, along with our potential to move and capacity to work. In that sense, it no longer seems pseudoscientific to talk about someone’s energy as the vibe that everyone around them can feel.

How Does This Affect Our Happiness? Our life as a species on Earth has changed massively over the course of thousands of years. But it is changing now more than ever, with the rapid development of technologies and our capability to understand the universe as we relate to it. Is it a coincidence that as our understanding of universal concepts such as energy and life grows, so does our capability to be happy again? To quote Einstein, “A calm

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and modest life brings more happiness than the pursuit of success combined with constant restlessness.” The pursuit of success combined with the constant restlessness that Einstein talks about is now more noticeable than ever as we become the slaves of economy, negative thinking, and shackles of everyday life. But it does not have to be this way. This is the universal answer that both a scientist and a spiritualist can come to as part of the noble quest to create a better, happier world: everything is one, and our energy and circumstances can change based on our thoughts. A spiritualist will reach this conclusion through religion. In contrast, a scientist could arrive there following the thread of quantum mechanics and its fascinating theories. As a species, we need to bridge the gap and come to a unifying theory that will finally prove that the key to happiness is within ourselves—and we can change enough to reach it. One of the ways to unlock this hidden potential is by learning just how powerful our thoughts are.

How Do Our Thoughts Condition Our Life: The Mind and the Brain? The human brain is a fascinating organ. It is the command centre of our central nervous system and is still somewhat of a mystery for medical science. There are a lot of myths around it, including the one that we only use 10% of our brain capacity (Burgess, 2018). The truth is that the whole brain is almost always active, even when we are sleeping and not performing any tasks. If the brain is a complex issue, the human mind is even more so. Most people confine the mind to the brain, but the reality is that our minds are transcendent, belonging to the world of thought, whereas the brain belongs to the physical world. Hippocrates believed that the brain is the seat of the mind, while Aristotle’s tabula rasa postulation stated that the mind could not be pinpointed with confidence or assigned to anyone part of the body. However, with the brain being responsible for firing our thoughts, it has a critical role to play in how our consciousness works. That reflects on our minds and personality, and it affects how we journey on the path of life. It is essential to know the difference between the mind and the brain and how we can use each one as a means to greater happiness. Knowing this difference is the key to understanding what we can change to be truly happy and content.

What is the Role of Our Brain in Our Happiness? The brain’s individual parts are well-studied, and there is a wealth of information concerning their functions. Now we understand that when our brain chemistry is out

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of balance, it can cause mental health issues such as depression, bipolar disorder, and anxiety (Cafasso, 1995). When there are not enough neurotransmitters in the brain— or when there are too many of them—there’s an imbalance of communication among the nerve cells, which causes severe effects. However, thinking of mental illness only in terms of biology (Rathje, 2018) creates a belief that one only needs to take the prescribed medication, and the chemical imbalance will be fixed. Unfortunately, this is not always the case. On the other hand, there are cases where psychotherapy helps without the use of any medication. While part of the explanation for unhappiness certainly does lie within our brains and their biological functions, this is not the only piece of the puzzle. Then we must ask the obvious question: what causes a chemical imbalance in the first place? Where does our brain get confused about the number of neurotransmitters it needs? To answer this, we must turn to the mind and the power of our thoughts.

The Three Frames of Mind Hippocrates was one of the first thinkers to speak of the brain as an organ, though he was referring to functions we now associate with our perception of the mind. The question of where the mind is located and whether it is separable from the brain has enticed many philosophers, scientists, and doctors since then. Neuroscience has confirmed that the brain and mind are linked—the brain is the organ of the mind, much like our lungs are organs of respiration. We can control our thoughts and our breathing, but we cannot directly control our brains, lungs, or any of our systems. How then can we use our minds in the best possible way to facilitate happiness? To understand that better, let us first have a closer look at the three frames of mind (Meek, 2014). The Engaged Mind is the first frame, which is the one we assume when we are completely immersed in the present moment. This frame is often connected to mindfulness and enjoying the here and now. The Automatic Mind is when our ‘autopilot’ takes over—it is the natural flow of our thoughts and sensations that come with them, the background tasks performed by the brain. Finally, there is the Analytic Mind, which is the frame we enter when we decide to step back and analyse our surroundings and the workings of our mind. It is possible to harness the power and function of each frame of mind to live a happier, more balanced life. The way we can do that is through our thoughts.

How Do Our Thoughts Condition Our Lives? Scientists estimate that an average human has up to 70,000 thoughts every day. They often come from the automatic place in our minds, the highway that we travel without knowing it. Until we take an analytical step back and take a look at what we tend to say to ourselves during the day, we can’t learn happiness. Following the analogy of

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a highway, it’s like having a seat next to the road and taking note of every car that passes. Now let us imagine that unhelpful thoughts are red-coloured cars, while helpful thoughts are green-coloured ones. If we are travelling on a highway surrounded by red cars, that will certainly colour our perception of the world around us. The same goes for the opposite case. If we use our minds the right way, we can control the highway and the colour of the cars that surround us. In other words, the way we think can make a significant impact on our wellbeing. Even modern psychology (Cherry, 2020) suggests using thoughts as a tool to improve our life and fight mental health issues. We will discuss this particular effect of helpful and unhelpful thoughts more indepth later. The message to take away from this article is this: we all have the tools to make a difference in our personal lives and the lives of others. Our minds work through our brains to give us this ability to change our perception and influence our reality, which is a powerful notion. It resides in both our physiology and psychology, and it encompasses the physical and transcendental simultaneously. However, no discussion about the human mind is complete without delving into psychology and the science between happiness and wellbeing.

The Science Behind Happiness and Wellbeing—Positive Psychology Movement Ed Diener, the American psychologist, nicknamed Dr. Happiness, once said the following about being happy: “Probably the biggest insight is that happiness is not just a place, but also a process. Happiness is an ongoing process of fresh challenges, and it takes the right attitudes and activities to continue to be happy.” (Diener, 2008). This lesson is something every human being should learn and internalise. However, in today’s society, it seems that the pursuit of happiness and the process of achieving it is less important than the quest for money and status. The rat race we are taking part in under the current economic circumstances leaves very little time (and energy) to dedicate to self-care and wellbeing. We might know many people who go on their morning jogs, drink eight glasses of water per day, and make sure they are eating healthy (Gunnars, 2020). But are they keeping their body in optimal condition because it makes them feel happy and well, or so that they could put it under more stress? To truly feel happy, we need to strive to understand what that means. And believe it or not, science can help us do it.

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Is There Really a Science Behind Happiness and Wellbeing? For years, even centuries, humanity turned to spirituality and religion as a means of providing guidance to happiness and wellbeing. Whichever belief they subscribed to, it usually had the concept of achieving contentedness and happiness. Today, we learn a lot more about how the process of happiness works—and we can start down that path anytime. Thanks to the efforts of individuals such as Dr. Ed Diener, we have learned that there is a science behind happiness and wellbeing. Along with Martin Seligman, Diener pioneered new approaches in modern psychology that tackle happiness. By rating the level of happiness through the SWB (subjective wellbeing) system, Diener has discovered a relationship between certain personality traits and mindsets and greater happiness (Moore, 2019). On the other hand, Seligman’s work with Diener prompted him to start the positive psychology movement, aiming to “discover and promote the factors that allow individuals and communities to thrive.”

What is the Positive Psychology Theory? Psychology, as a study of the human mind, has had a few development phases and missions. After the horrors of World War II, psychologists mostly focused on understanding and curing mental illnesses, which caused an overwhelming amount of study of the negative aspects of life. At the same time, the positive aspects—creativity, optimism, nurturing talent, and improving the lives and productivity of people—fell out of focus. The positive psychology movement is changing our attention back to these ideas, and it is moving psychology outside of the disease framework. Martin Seligman’s work on the positive psychology theory eventually led him to his theory of wellbeing. According to his theory, there are five aspects of life that affect our happiness and wellbeing. Every one of them is measured and defined independently from other aspects, is pursued by people for their own sake, and significantly contributes to wellbeing. He named it the PERMA model (Pascha, 2020), and we can use it as a great guide to a happier life. (Seligman, 2011).

How Can the PERMA Model Help Us Be Happy? In Seligman’s theory, PERMA stands for the following: 1. 2. 3. 4.

Positive Emotions Engagement Relationships Meaning

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5. Accomplishments When we see these five elements, it makes sense that they would be the key to happiness. However, there are years of research behind the PERMA model theory that undoubtedly prove the importance of these things. Let us take a closer look at the part every one of them plays in our lives. Positive emotions are at the basic level of happiness and wellbeing—and we believe that positive emotions can be facilitated by positive thinking. Without them, it becomes much more challenging to learn new things, build our abilities, and practise them. Engagement is also known as ‘flow,’ which is that perfect state of mind where we can meet a challenge that at first slightly exceeds our abilities. When we are in a state of flow, we can stretch our limits and reach a new level of performance thanks to the single-minded focus on a meaningful task. Engagement is important because it quiets down the inner critic, which helps us to meet the challenge successfully. Relationships also matter for happiness and wellbeing—but it is the quality of them, and not the quantity, that will determine how happy we are in the social arena. This idea has been proven by Robert Waldinger’s 75-year-long research (Mineo, 2018) on factors that influence the quality of life. The study revealed that good relationships are one of the most prominent reasons for contentedness in life. Meaning in the PERMA model is essential because it devalues taking shortcuts to wellbeing. Seligman’s own definition of meaning is “using our signature strengths and virtues in the service of something much larger than we are.” He also claims that authentic happiness is the “preface to the meaningful life.” Finally, accomplishments play a significant role in our sense of happiness and wellbeing, as they are the motivation to seek personal meaning, master our environment, and provide a sense of direction in our lives. We can only feel accomplished after we have reached a goal, and healthy goal setting is what gives us orientation in life.

Can We All Reach Happiness? People can notice that in these aspects and descriptions of authentic happiness, the things we pursue in our daily lives are nowhere to be found. There is no money and no status that can unlock true happiness—if anything, wealth, and status might come as a by-product of having achieved our meaningful personal goals. So, in our pursuit of happiness, we should turn to what science and experience tell us we really need—meaning, good relationships, and positive emotions brought on by positive thinking. And we can do that—in fact, every person in this world can find happiness. All it takes is to start down that road, the road to becoming a Happytalist, on which we must also learn how to manage our thoughts to enhance our wellbeing.

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We Can Manage Our Mental Health by Managing Our Thoughts According to the research published in the Journal of Abnormal Psychology (American Psychological Association, 2019), mental health issues in young Americans are on the rise. While this research only covers one part of the worldwide population, the quality of life in the world’s most developed countries must mean that the trend is present across the globe. The problem of mental illness and maintaining optimal mental health is two-fold. The first major issue is that the importance of mental health is not institutionally and economically recognised. In other words, our entire society does not value mental health as much as it should, considering its paramount importance to happiness and wellbeing. The other issue lies with us, the individuals. When we neglect the self-care practices that help, we are not doing our mental health any favours. What is worse, we lose sight of what should be foremost in our daily lives. The workaholic culture, alienation from meaningful relationships, and a fast-paced way of life combine to create a beaten-down, stressed, miserable individual—who lets it all happen to them. But what if we told people that they could learn how to manage their mental health more effectively? All it takes is to change the way we think.

What’s Our Thought Process Like? Managing our thoughts seems simple enough to do but depending on the current state of our thought process, it can be anything. We all know our inner critic, who can be quieter or louder depending on how perfectionistic we are. It is the voice that tells us that we could have done that job report better or that we really ought to work more around the house or spend more time with the kids. If we let it, our inner critic will bombard us with negative thoughts that can make our entire thought process unhelpful and even toxic. Our wishes could turn into expectations, and expectations can grow so unrealistic that they act as shackles. Instead of having a motivating desire, we might end up with a blocking demand that makes it impossible to meet our goals and be happy. Our thought process can make that crucial difference between optimal and suboptimal mental health. And judging by the number of approaches to psychological treatment that value the importance of thoughts, modern psychology agrees. One of the best-known types of therapy that uses thought as a tool is Cognitive Behavioural Therapy (CBT) (Psychology Today, n.d.). Since the development of CBT, there have also been similar, more recent approaches, such as Rational Emotive Behavioural Therapy (REBT) (Psychology Today, n.d.).

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How Does Modern Therapy Use Our Thought Process as a Mental Health Tool? With the increasing number of mental illnesses such as depression, anxiety, and mood disorders in young people, it is clear that modern psychology has an enormous problem to solve. One of the answers to this mental health crisis has been CBT because it allows the individual to practise self-recovery by giving them the tools to manage their mental health. That tool is our thought process. According to CBT and other similar approaches like REBT, our negative thoughts are what lie at the inception of every mental health issue, every negative emotion, and every unproductive or self-sabotaging action. Most people ascribe their negative emotions to a particular situation, which is usually stressful, unpleasant, or downright devastating. For example, losing a loved one, getting fired, and failing an exam—all of these are situations nobody wants to find themselves in. But those situations on their own are not the root cause of anxiety, depression, or rage. It is how we think about them. Two different persons can have two different thought processes about the exact same situation. As a result, they can react and feel differently. After getting fired, one person can have an anxiety attack and start spiralling, while another could be capable of looking for another job and pushing on. The first person would immediately start thinking about rent that is already overdue, the uncertainty of the job market in their area, and all the other pressing concerns that they will need money to solve. The second person might also have the same concerns. What they would do instead of worrying is acknowledge that the situation is bad but solvable. By framing in mind an unpleasant situation that acknowledges its unpleasantness and establishes the knowledge that it will be okay, no matter what, it is incredibly powerful—and helpful.

The Way to Happiness Starts with Our Thoughts These approaches to therapy teach us how to reframe our unhelpful thoughts into helpful ones that enable us to act. They do not explore the ‘why,’ however. There might be different reasons as to why and how we have learned to default to negative thinking, but it is a problem that can be solved without exploring those reasons. Learning how to think differently takes time and practice. Oftentimes, it also requires the help of a skilled therapist to keep us accountable along the way. The problem with negative thinking is that people default to it, so it takes a lot of effort to start defaulting to a healthy thought process instead. But it’s possible to learn. Individuals who do start down the path of managing their mental health by managing their thoughts often notice a significant difference in their quality of life very quickly. The improvement can genuinely be dramatic. The way to happiness does start with our thoughts, but like any other selfimprovement and self-help process, it takes dedication and daily practice. It is also crucial to always remember that by trying to establish a positive thought process, we

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are not fighting against ourselves, but rather, we are fighting our negative thoughts. And they are often generalising, future-predicting, and self-invalidating to the point of cruelty. Why would anyone want to live like a slave to negativity and never be capable of happiness when the opposite is not only possible but firmly within reach? Did anyone ever wish for anxiety over calmness, depression over contentedness, and self-destructiveness over self-actualisation? We all know the answers to these questions yet still feel compelled to chase self-actualisation or even just survival by working ourselves ragged, thus neglecting our wellbeing. We are slaves to our economy—but this, too, can change.

Economy as an Enabler of Happiness When is the last time we have been truly happy or met someone who was? Are we content with what we have in life, or is there always something else we wish we had? In today’s society, happy and content people are rare, as we tend to fall into the trap our economy sets for us. From Baby Boomers to Millennials all around the world, it seems to be a universal point of pride to work ourselves to the bone and always be busy. And unless we are constantly contributing to the rise of our country’s GDP, improving our earnings, and increasing our spending, there’s always that nagging feeling that we are stagnating and falling behind in the rat race. But is that really what our lives should be about? Our current economic model and political systems seem to emphasise status and money rather than the overall wellbeing of people. If it feels like we can never catch a break and enjoy what we have, that is because we have been trained to keep chasing after the next goal. In other words, society, and the values it upholds have turned into a trap—one that we spend our lives in, never being able to see what really matters.

The Trap of the Current Economy and GDP GDP or Gross Domestic Product is defined as the monetary measure of the market value of all final services and goods produced annually in a country. On its own, it is not a bad metric to track. However, we have started using GDP as a measure of the societal progress of countries, even though it was never intended to be used that way. If we base the progress of a society on the monetary value it produces, then we have effectively neglected the majority of aspects that make a society. With GDP as the measure, the only things that matter are money, the economic health of the market, and the quantity and value of the products being made—no matter the cost of the quality of human life. Other aspirational goals that people care about, such as wellbeing, health, and good education, are either being ignored or viewed through the lens of monetary cost. On every level of society, we need to make a conscious

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choice to change. For example, focus more on Gross National Happiness as Bhutan did in 1972. These changes start with citizen-driven initiatives. But before they can, it is important to understand different types of economy and how we can use them to enable happiness rather than become trapped.

How Does Behavioural Economy Work? Behavioural economics considers the behaviour of real people. This model contrasts with rational choice theory, which assumes that people always make rational choices based on their preferences and constraints. According to the rational choice model, every person has absolute self-control over their impulses, emotions, and external factors, which allows them to always make the choice that is best for them. However, behavioural economics disagrees and instead describes behaviour that is much more prevalent in the real world. According to this theory, people are easily distracted from their own self-interest when their emotions are manipulated by external factors that convince them to make a certain decision. For example, even if we have the best intention to stop eating fast food to be healthier and feel better, behavioural economics states that we can be swayed away from that goal because we are susceptible to cognitive bias brought on by advertisements, social pressure, and emotions. The practical application of this theory is what makes us pay more for products “specially designed for sensitive skin,” even if it is the same product in a different package. It is what makes us splurge on a big brand item even though we are aware that its intrinsic value is not as high as its retail price. The psychology of behavioural economy is what we see in practice in our capital markets today—and it is deeply troubling because it prioritises profit over wellbeing and happiness.

How Does Circular Economy Work? As the opposite of this approach, we have a circular economy—a model that aims to move away from the “take and make waste” philosophy towards something more sustainable and positive. It is especially important as a system that aims to do away with waste and pollution, replacing it with an emphasis on regenerating natural systems and keeping materials and products in use. The idea of a circular economy is rebuilding our world into a place that is better for the wellbeing of its people and the planet itself. This is not just a pipe dream—today, we have the technology and the theoretical knowledge to transition to a circular economy. The philosophy behind this system has existed for centuries, as we have always viewed life and nature as cyclical. A circular economy has a distinction between biological and technical cycles, which are meant to regenerate living systems, products, and materials, respectively.

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Why Do We Need to Rethink the Economic Systems We Have in Place? When comparing the models of behavioural and circular economies, it is plain to see which one is more in tune with what we need as a society. Unfortunately, we are at a breaking point as a civilisation, and every sphere of life is sending us warning signs that something must change. In a world where half of the population is unhappy, the other half is facing starvation, and everyone is at risk of climate changes brought on by corporate greed, it is plain to see that the systems we have built have trapped us. It is up to us whether we will change this trap into something more productive that brings forth prosperity or choose to live as we have always done. That is what it means to be a Happytalist—making the right choice to act for the good of the planet and everyone inhabiting it. One by one, individuals and citizens of the world need to raise their voices and clearly say what kind of world they want to live in—and then make it happen. The change in our systems must start as early as possible—our children need to learn that there is a different path for them to tread.

New Education Systems Based on Socio-emotional Intelligence To create a better future, we need to think about it today—and that especially rings true when it comes to our educational system and the shaping of new generations. After all, the young truly will inherit the Earth, and it is our job to make sure they grow up to be happy, balanced people who will take good care of it. Unfortunately, the existing education systems are leaving something to be desired, but the situation is changing for the better. The main problem might be that it is disconnected from everyday life, failing to teach valuable life skills, and prioritising dry facts and theorems instead. Of course, academic knowledge is extremely important for the betterment of society. Without it, we would not have scientists or brilliant thinkers capable of changing the world. Still, as our world rapidly changes under the influence of new technologies and social circumstances, our education systems are due for reform. Fortunately, some countries are already experimenting with reforming their education systems. By measuring the impact and success of these changes, we are coming one step closer to finding the right combination of teaching both academic and life skills.

Social-emotional Learning in Schools It’s proven that social-emotional learning programs have an immediate positive effect on children, according to UBC’s Human Early Learning Partnership (The University of British Columbia, 2018) Assistant Professor Eva Oberle. For children who took socio-emotional learning classes, it played an important role in teaching them how

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to make decisions and build relationships based on empathy and understanding of their emotions. It seems like such a simple change and something one could expect a child could learn from home. However, in this day and age, parents are often too busy providing for their children’s material needs to spend time teaching them empathy and social skills in depth. In those cases, children can be left without an effective way to build relationships and communicate from an empathetic standpoint—and later in life, that might lead to isolation, or anxiety, and behavioural problems. Social-emotional learning programs nip this issue in the bud and provide better learning outcomes (Nazerian, 2018). What’s more, it has had a positive impact outside of the classroom, too. According to a study of social-emotional learning programs and their outcomes, following over 97,000 students of all ages throughout Europe, the UK, and the US, there were still positive effects of this type of learning 6 months after the students completed the program. That strongly implies that these are the skills students have learned to use outside of the classroom, which will have a permanent positive impact on their lives.

A One-Off Program or Continued Socio-emotional Education? However, there has been some discussion on whether it would be better to build socio-emotional intelligence into the rest of the curriculum or keep doing it as a one-off program. The latter indeed provided some great results, such as an 11% higher college graduation rate for the participants, 6% lower drug use and behaviour problems, and 13.5% lower mental health disorders rate. Based on these results alone, the program is a successful one, and it benefits its participants when implemented. But the results might improve even further if the entire curriculum was built with continued socio-emotional education in mind. That would ensure a more systematic embracing of the values and skills taught by the program, and there would be no disconnect between standard classes and those that teach socio-emotional intelligence. When this type of personal development relates to academic development, the result might be new generations that will not leave school feeling unprepared to face the world. Instead, what we might have got is a generation of young minds eager to achieve what they define as success.

Why School Might Be the Place for Learning Socio-Emotional Intelligence The educational systems we have built still teach children some important life skills that prepare them for their professional life. However, it can be argued that the needs of today’s students have exceeded the ability of the educational system to prepare

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them for work and life. While traditionalists might argue that the purpose of school is not to prepare children for life but rather to teach them how to memorise information and develop critical thinking skills, the success of socio-emotional learning programs shows that there is a lot of merit to the idea that children should learn more in school. The parental role is essential when it comes to teaching communication and empathy. However, children that are disadvantaged in that regard still go through school—and they should have an opportunity to learn more than just memorisation. Studies show that adolescents turn more to their peer groups and school environment to find approval outside of their homes. For schooling to be a positive, lifelong influence, students must be taught something they care about—and social-emotional intelligence learning might be the tool to accomplish this.

Is It Worth It to Transition to a Socio-emotional Learning Curriculum? The results of the implementation of socio-emotional learning programs speak for themselves. Though reforming the educational system is an expensive and lengthy process, we owe it to future generations because we know it will improve their outcomes in life. With socio-emotional learning programs, all of the most reliable indicators of future success improve in children who participate in these programs. According to the study from The Organisation for Economic Co-operation and Development, open-mindedness, emotional stability, agreeableness, conscientiousness, and extroversion of the students in the program grew. Furthermore, the researchers also managed to connect the lack of such programs in education with increased chances of unemployment, poor health and wellbeing, divorce, criminal behaviour, and even imprisonment. To ensure a healthy future, we need to turn to values that contribute to our mental and physical wellbeing more than workplace performance. And our education systems are the first thing we need to change to accomplish this. Judging by the examples of countries that are already moving in this direction, it is possible to create a system that will prepare younger generations to excel in life rather than be depressed by it. However, this system needs to be supported by a robust and cohesive community with the same common goal as the individuals—wellbeing and happiness for a more prosperous society.

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The Importance of Belonging and Building Communities and Relationships to Create Prosperous Societies Thomas Merton’s famous quote states: “No man is an island.” This quote is accurate in every way, proven by our development, biology, and societies we have built over time. Humans are social animals, for better or for worse, and we depend on our surroundings almost as much as we do on our own personal traits. But why then are we getting lonelier, losing our sense of belonging, having less meaningful relationships than before, or none at all? According to the General Social Survey (American Sociological Review, 2006), the number of Americans who say they are lonely has tripled since 1985. It might seem like that was not so long ago, and not much has changed to cause such a turn in the statistics, but it has. Some of these changes in the structure of our society and our everyday lives can be directly connected to the increased demands of our economy, an increasingly hectic lifestyle, and the advancement of technology. For example, social networks, despite their name, might have contributed to people feeling more isolated. The reason is simple—the more we continue to treat social media like a highlight reel of our lives where we only show ourselves in the best possible light, the less authentic we become. A person can have thousands of friends or followers but without real human connection. To become happier, we need to realise how important it is to feel like we belong somewhere. This sense of belonging will allow us to build healthier relationships and communities that could help our society prosper.

How Does the Quality of Our Personal Relationships Affect Our Lives? The quality of our personal relationships is the first factor that determines whether we will be able to find a sense of happiness and belonging in our lives. However, creating and maintaining these relationships is not easy, and it depends on many factors. Social and emotional intelligence plays a significant role in an individual’s ability to connect meaningfully with other people. These moments of connection create the positive experiences of shared enjoyment that we carry throughout any relationship. Over the course of our lives, we meet many people—from our playground buddies to our school and work peers. However, the initial development of relationships starts within the family. In terms of the Bronfenbrenner Ecological Model theory (The Psychology Notes, 2020), this is the microsystem in which a child learns how to interact with others. The way they react within their microsystem will influence how they treat the people they later meet. Children start learning early, without even knowing it. If their microsystem is stable and nurturing, the early development will go well, allowing them to form meaningful bonds later in life. Maintaining personal relationships is a lifelong learning process, and every choice we make—even when we choose social inaction—affects

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those relationships. If they’re meaningful, deep relationships, and if we feel like we have the trust of key people in our lives, we have conquered the first obstacle to thriving in a prosperous society.

Finding a Sense of Belonging in a Community However, people are not complete without a community. No one person, or perhaps even a few people, can provide us with everything we need to be socially content. Having an immediate, close family unit is wonderful, but we need our circle of friends, our circle of co-workers, and to feel like we belong in the bigger picture. Bronfenbrenner describes some of these settings as mesosystems, exosystems, macrosystems, and chronosystems. However, they are mostly defined in terms of a child’s social development. When it comes to having a sense of belonging from building positive communities, we learn over time that not all communities will fit our sensibilities. The process works by uniting around a shared mission, or in some cases, identity, such as national identity. Knowing that we share such an important part of our beliefs or heritage with others automatically makes us closer, and it feels comforting to belong to such a group. However, all relationships, both personal and communal ones, change over time. In some cases, the individual changes; in others, it is the group. It is important to realise that even though we can find a sense of belonging in one or more communities, it is possible to experience feelings from the negative end of the spectrum, too—loneliness and a loss of the sense of belonging. Without putting in the effort to strengthen our ties to the communities we feel close to, relationships can decay.

How Does Belonging Affect Our Wellbeing? Belonging to a community can positively impact our wellbeing and overall health, provided that we are a part of positive communities that make us feel accepted and valued. What is more, having strong ties with a community can also make us a better person by increasing our willingness to take meaningful action to enhance our community and change the world. There are different definitions of what a vital, positive community is. The Canadian Index of Wellbeing describes them as communities “characterised by strong, active, and inclusive relationships between residents and private sector, public sector, and civil society organisations that work to foster individual and collective wellbeing; they’re able to cultivate and marshal these relationships in order to create, adapt, and thrive in the changing world.” Research published in the Journal of Public Health (Baiden, 1974) confirms that people who have a strong sense of belonging are more likely to be engaged in their community, have better health outcomes, and they are also more likely to make donations towards causes that improve their community. Taking action in this way is the

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first step to a healthier society that nurtures wellbeing and happiness. As individuals and as a collective, we need to find ways to reconnect, form better relationships, and build communities that will make our lives better. If these ideas resonate with us, and we crave that sense of belonging, we describe, become a Happytalist, and begin walking the path towards a happier future with us. All we need to do is take the first step, then always take the next one.

Completing the Journey and Becoming a Happytalist The human race might be reaching the deciding point in its process of development. Never in the history of our civilisation have we been so technologically advanced and so globally connected—yet passive towards the problems we are aware of. The world has never been smaller. We have unlocked the ability to store our collective knowledge through technology, to communicate over vast distances, and to reach whomever we need in seconds, but despite our abilities, we now live in a world full of division, hatred, and greed. Instead of growing closer through our amazing civilisational achievements, we are becoming more distant from one another. In this day and age, an idea like Happytalism matters more than ever. But that is just the beginning. For an idea like Happytalism to truly live and become able to change the world, we must recognise its merits both as a society and as individuals.

How Do We Change Our Belief System so Radically? Our belief system tends to feel the impact of such extensive changes first. However, that does not mean it is impossible to break away from the old. After all, as we wrote previously, human civilisation has cycled through many belief systems over centuries of development. Different religions and spiritual teachings show that it is possible to not only organically create a belief system but also to break away from old traditions. To those who avoid change, this might seem unnecessary. Some of our religious beliefs have been around for so long that it might seem like they cannot hold us back. However, to see new paths for our society to tread, we need to adapt to the world we have created—and that means leaving behind everything that is no longer applicable to our experience. If we are heading towards rapid technological and scientific development and prevalence, there is certainly a balance to be found between spirituality and science. One can serve to keep us grounded, while the other will keep us moving forward. Technology is opening the road to so many possibilities and opportunities that we should consider. However, to stay balanced and in touch with what makes us human and makes our minds tick, we do need a spiritual belief system, something that will help us belong.

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What is the Force that Connects Us All? The single link we may be missing before accomplishing this might be a comprehensive quantum mechanics theory. As it stands, quantum mechanics is the base that connects spirituality with science, and it might hold the answer to many of the mysteries of life and the universe. Though religious and spiritual belief systems have taught us that everything is one, there have always been conflicts with science. Before quantum mechanics, all we knew about the building blocks of the universe was that they were all separate, unique particles with clearly defined properties. But quantum mechanics delved into the very core of existence and the tiniest particles that make up everything in the universe— humans, stars, and everything in between. With a single energy field (Higgs field) and shared material origins, the concept of Unity being everything becomes more plausible than ever.

How Can We Change Our Society? But if we are all one, should not we be more connected? Should not it be easier for us to find a place where we belong while nurturing meaningful, deep relationships with others? As long as we remember to take the actions that will organically lead us to that outcome, the answer is a resounding yes. Unfortunately, even on the individual level, sometimes that can be easier said than done. This is part of the reason why the world is so divided today and why people are lonelier than ever (Ipsos, 2018). However, positive change is still possible—but changing our society requires a systematic approach and a thorough analysis of what can be improved and how. The way we have been taught to build relationships, act in social situations, and join communities is not perfect, especially in today’s world. One major problem is the educational system, where we emphasise memorisation over socialisation. In other words, the educational system favours skills and personality traits that do not help children develop socially later in life. The answer to this problem lies in socio-emotional learning and developing qualities that lead to success. The second major problem is even more overwhelming—our economy. By moving away from behavioural economics and adopting circular economics, as well as ensuring that the goal of everyday life becomes happiness and wellbeing, we can start on the path of changing our society.

How Do We Become Happier? With the ultimate goal of becoming happier outlined, we can circle back to the personal—to what we can do today, to be happier. The answer may be straightforward,

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but accomplishing it is not: control our thoughts and change our mindset. As rates of mental health issues and illnesses increase globally, psychologists and researchers have worked hard to find a way to help. And according to established and effective treatment practices such as Cognitive Behavioural Therapy, with a change in mindset comes improved mental wellness. A healthy base of both body and mind is the final piece in the puzzle that unlocks a better, more fulfilled life for everyone on this blue planet. With Happytalism, we truly believe it is possible for society to become more conscientious, for people to become better individuals, and for humanity to finally gain a profound understanding of its place in the universe. But to succeed, we need everyone on board. We need people—to choose to be happy and bring about a society that will make the right choices for happiness and wellbeing, too. Complete the journey and become a Happytalist today.

References Ambrosino, B. (2019, May 30). Do humans have a ‘religion instinct’? BBC Future. Retrieved August 16, 2020, from https://www.bbc.com/future/article/20190529-do-humans-have-a-religion-ins tinct American Psychological Association. “Mental health issues increased significantly in young adults over last decade: Shift may be due in part to rise of digital media, study suggests.” (March 15, 2019). ScienceDaily. Retrieved August 16, 2020, from www.sciencedaily.com/releases/2019/ 03/190315110908.htm American Sociological Review. (2006, June 1). Social isolation in America: Changes in core discussion networks over two decades. Retrieved August 16, 2020, from https://journals.sagepub.com/ doi/abs/https://doi.org/10.1177/000312240607100301 Baiden, P. (1974, January 01). The role of sense of community belonging on unmet health care needs in Ontario, Canada: Findings from the 2012 Canadian community health survey. Retrieved August 16, 2020, from https://doi.org/10.1007/s10389-014-0635-6 Block, D. (2020, May 15). How the collective unconscious is tied to dreams, beliefs, and phobias. Very well mind. Retrieved August 16, 2020, from https://www.verywellmind.com/what-is-thecollective-unconscious-2671571 Burgess, L. (2018, February 27). How much of our brain do we actually use? Brain facts and myths. Medical News Today. Retrieved August 16, 2020, from https://www.medicalnewstoday.com/art icles/321060 Cafasso, J. (1995, January 28). Chemical imbalance in the brain. Health line. Retrieved August 16, 2020, from https://www.healthline.com/health/chemical-imbalance-in-the-brain Cherry, K. (2020, January 05). The 7 major schools of thought in psychology. Verywell mind. Retrieved August 16, 2020, from https://www.verywellmind.com/psychology-schools-of-tho ught-2795247 Cigna. (2018). US loneliness index. Ipsos. Retrieved August 16, 2020, from https://www.multivu. com/players/English/8294451-cigna-us-loneliness-survey/ Cognitive Behavioral Therapy. (n.d.). Psychology today. Retrieved August 16, 2020, from https:// www.psychologytoday.com/intl/basics/cognitive-behavioral-therapy Diener, E. (2008). Happiness. Wiley-Blackwell. Freud, Sigmund, (2010, February 23). The Interpretation of Dreams. Published by Big Book.

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The University of British Columbia. (2018, February 01). Programs that teach emotional intelligence in schools have a lasting impact. Retrieved August 16, 2020, from https://www.spph.ubc.ca/pro grams-that-teach-emotional-intelligence-in-schools-have-lasting-impact/ Gallardo, L. (2017a, November 15). Happytalism. The new paradigm. Happytalism World. Retrieved August 16, 2020, from https://www.happytalism.world/blog/2017a/11/15/happyt alism-the-new-paradigm Gallardo, L. (2017b, December 11). A look at 3 societies who prove the possibility for peaceful living. Happytalism World. Retrieved August 16, 2020, from https://www.happytalism.world/ blog/2017b/12/10/a-look-at-3-societies-who-prove-the-possibility-for-peaceful-living. Gallardo, L. (2018, May 23). Body, mind, soul, heart: The four elements of a holistic approach to being. Happytalism World. Retrieved August 16, 2020, from https://happytalism.squarespace. com/blog/2018/5/23/body-mind-soul-heart-the-four-elements-of-a-holistic-approach-to-being Gunnars, K. (2020, April 21). How much water should you drink per day? Health line. Retrieved August 16, 2020, from https://www.healthline.com/nutrition/how-much-water-sho uld-you-drink-per-day Harper, D. (2010, September 20). Do all religions share a common thread? UU World. Retrieved August 16, 2020, from https://www.uuworld.org/articles/religion-common-thread House, J. E. (2018). Fundamentals of quantum mechanics. Retrieved August 16, 2020, from https:/ /www.sciencedirect.com/book/9780128092422/fundamentals-of-quantum-mechanics. Jones, A.Z. (2019). The energy field behind the “God Particle.” ThoughtCo. Retrieved August 16, 2020, from https://www.thoughtco.com/what-is-the-higgs-field-2699354 Jung, C. G. (2021). Psychology of the unconscious. Digireads.com. Meek, W. (2014, March 15). Three frames of mind. Retrieved August 16, 2020, from https://www. willmeekphd.com/three-frames-of-mind/ Mineo, L. (2018, November 26). Over nearly 80 years, Harvard study has been showing how to live a healthy and happy life. The Harvard Gazette. Retrieved August 16, 2020, from https://news.harvard.edu/gazette/story/2017/04/over-nearly-80-years-harvard-study-hasbeen-showing-how-to-live-a-healthy-and-happy-life/ Moore, C. (2019, December 30). Subjective Wellbeing: Why is it important and how can we measure it. Positive psychology. Retrieved August 16, 2020, from https://positivepsychology.com/subjec tive-well-being/ Nazerian, T. (2018, December 27). ‘Rocket fuel’: How schools can create a positive, SEL-friendly school culture. EdSurge News. Retrieved August 16, 2020, from https://www.edsurge.com/ news/2018-06-11-rocket-fuel-how-schools-can-create-a-positive-sel-friendly-school-culture OPHI. (n.d.). Bhutan gross national happiness index. Oxford Poverty & Human Development Initiative (OPHI). Retrieved August 16, 2020, from https://ophi.org.uk/policy/national-policy/ gross-national-happiness-index/ Pascha, M. (2020, April 16). The PERMA model: Your scientific theory of happiness. Positive Psychology. Retrieved August 16, 2020, from https://positivepsychology.com/perma-model/ Rathje, S. (2018, August 09). Don’t say that depression is caused by a chemical imbalance. Psychology today. https://www.psychologytoday.com/us/blog/words-matter/201808/dont-saydepression-is-caused-chemical-imbalance Seligman, M. (2011). Authentic happiness. Nicholas Brealey Publishing. The Psychology Notes. (2020, May 22). What is Bronfenbrenner’s ecological systems theory? https://www.psychologynoteshq.com/bronfenbrenner-ecological-theory/ Psychology Today. (n.d.). Rational emotive behavior therapy. Retrieved August 16, 2020a, from https://www.psychologytoday.com/intl/therapy-types/rational-emotive-behavior-therapy Psychology Today (n.d.). Rational emotive behavior therapy. Retrieved August 16, 2020b, from https://www.psychologytoday.com/intl/therapy-types/rational-emotive-behavior-therapy

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Urfan, U. (2018, October 08). Report: We have just 12 years to limit devastating global warming. Vox. https://www.vox.com/2018/10/8/17948832/climate-change-global-warmingun-ipcc-report Worral, S. (2015, January 28). We are stardust-literally. national geographic. https://www.nation algeographic.com/news/2015/01/150128-big-bang-universe-supernova-astrophysics-healthspace-ngbooktalk/.

Part III

Gratification in Practice

Chapter 15

From Stress to Happiness Julie Leoni and Dorota Owen

Abstract This chapter begins with a detailed biological and evolutionary explanation of how and why we experience stress in response to changes or threats within a life experience, it then moves on to consider what can be done to promote resilience, that is, the means of growing strengths to cope with adverse conditions. The chapter emphasises why this is critical in coping with ever-changing and threatening scenarios, both personally and globally, as humanity moves through a period of increasing complexity. Key research in the field has been quoted and explained within the context of variable factors such as gender-based differentiation to stressors, as well as the historical accumulation of knowledge around responses to stress. There are brief explanations of various educational and therapeutic interventions which may be deployed in order to deal with the symptoms as well as the underlying conditions caused by exposure to stressful situations at different developmental stages. Finally, there are examples of hopeful ways to build resilience through community networks. Keywords Reducing stress · Choosing thoughts · Therapeutic interventions · Resilience cultivation

Defining Happiness This is a book about happiness, but what is it? Neill (2009) argues that happiness is our natural state and that our body likes to maintain homeostasis; shivering when too cold, sweating when too warm, and so it is with our emotions. The sympathetic nervous system, which is explored below, activates under threat and stress and ideally

J. Leoni (B) · D. Owen Positive Change Centre, Kirkcaldy, Scotland, UK e-mail: [email protected] D. Owen e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_15

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returns to relaxation through the response of the parasympathetic nervous system. This chapter aims to understand the necessity and relatedness of these two responses. However, let us first explore what happiness is. Badious (2019) says that “happiness is always the jouissance of the impossible,” the promise that something we didn’t think was possible, suddenly is. The object of our desire, desires us, making our dreams come true, or the job which seemed so out of reach, is ours at last. Badious further argues that happiness is when we can change to become the thing we thought we couldn’t become. “Happiness is enjoying the powerful and creative existence of something that, from the world’s point of view, was impossible.” Badious thus positions happiness as a rare and precious event, available only through effort and in contrast to ‘satisfaction’ which he sees as settling, fitting in, and conforming until death. Woerkom et al (2022) dispute this stating that “satisfied cannot just be seen as a passive indicator of wellbeing, but also as an active agent in a causal system that brings about other aspects of wellbeing.” In contrast, research by Vadepitte et al. (2022) found that “basic needs, feelings of autonomy and relatedness, peace of mind, and meaningfulness were significantly associated with the life satisfaction component” and that “psychological needs, peace of mind, and meaningfulness” were associated with happiness. In addition, Krasko et al (2022) found that happiness and wellbeing were the result of “eight reliable and valid factors for both parallel scales: absence of negativity, positive attitude, tranquillity, personal development, luck, joy and desires, purpose, and belonging.” Adding to our understanding of the link between psychological needs and happiness, during the pandemic, Kumar et al (2022) found that gratitude, “’strengthened interpersonal connections’ and ‘more time’ were the most commonly reported positive experiences. Overall findings suggest gratitude lessened mental health difficulties and fostered positivity.” Furthermore, Yuwan et al (2022) found that a feeling of awe contributed to a sense of meaning to life. Not only are there different definitions of happiness, but age is also a contributory factor. Becker et al. (2022) surveyed 20 European countries and found that happiness levels form a ‘U’ shape, decreasing after the teenage years to the lowest point during middle age, and rising again after fifty, to lower again into older age. Happiness is not only linked to internal states, but Nasrudin et al (2022) found that in Indonesia, introducing electricity to people’s homes increased their happiness. In some countries, such as the United Kingdom, policies make it incumbent upon employers to reduce workplace stress for their employees. It is also clear that the scientific world is deeply interested in stress and that stress is understood to be in opposition to happiness. Science is now providing empirical evidence for what the ancient traditions have known for many hundreds, if not thousands of years. For example, Porges and Van Der Kolk’s work provides (discussed below) evidence for why the chanting of mantras such as ‘Om’ or ‘Noor’ soothes us. These sounds stimulate the vagal nerve, which relieves the body and activates a parasympathetic response. Similarly, fMRI scans are now able to show how the brains of meditators do not just feel calmer but have lower activation and also, over time, have a decrease in the size of their amygdala, making them less susceptible to stress.

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However, in spite of so many research findings and policy changes, clearly, stress levels are rising. Long working hours put stress on the body, interfering with our circadian rhythms and our time in nature. Relationships are fractured because people are working longer to pay their bills and feed their children. Globally, people face war, famine, flood, and fires. With the catastrophic destruction of natural habitat, hundreds of species are becoming extinct daily, sea levels are rising, crops failing, the land is losing its fertility from over-farming, and air quality is significantly compromised in many cities. As humans, we are vulnerable to attacks from economic, social, environmental, and psychological challenges. Our individual life experiences are a lottery of natural disasters, chaotic versus calm parenting, the effects of poverty, loss, death, war, famine, accidents, health problems, financial worries, crimes, misunderstandings, relationship breakdowns, conflicts, miscarriages of justice, and personal and global problems—there is an infinite list of these situations, which are the stimuli for a full range of emotions that are the sane, healthy response within any sensitive being. Nowadays, it is generally accepted that psychological resilience relies on a person’s ability to adapt positively in the face of adversity, stress, or trauma. This chapter will seek to understand the relationship between stress and happiness by understanding the biological functioning of the stress response and integrating this with different approaches to accessing happiness. In order to understand how we can create conditions for happiness, we first need to understand stress.

The Biology of Stress There are two kinds of stress: eustress and distress. Eustress is desirable; it is the kind of stress we experience before performing and helps us do our best. Eustress and distress have the same aetiology—that is, the exact physical causes—but we experience eustress as positive, specific to a particular time or place, and short-lived. Distress is stress, which long-term, has negative impacts on us biologically, socially, and cognitively. However, biologically, both are survival mechanisms; the dis-stress response moving us away from threat and danger and the eustress response moving us towards thriving. Interestingly, eustress and distress have the same physiological systems as each other and also as the feeling of excitement, suggesting that excitement and fear are closely linked and providing support for the definition of stress when perceived demands outweigh our perceived ability to meet those demands (Lazarus, 1999). When we perceive the demands of a situation to be too high for us to meet, then the demand is experienced as a threat. The word ‘perceived’ is key and may explain why one person feels excited by the idea of a trip into the unknown, whereas someone else feels stressed and scared. This focus on ‘perceived’ also helps explain the difference between ‘pressure’ and ‘stress.’ Pressure and stress are when we feel there are external forces, which could be actual, for example, time pressure, or imagined, such as the thought, “What will other

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people think of me?” The difference is that when we feel stressed, these demands are perceived as threatening, while when we experience pressure, we feel that we are able, at least to some extent, to meet the demands. Aaron Beck (1979) and Albert Ellis (1996) were the forefathers of cognitive therapy. Their proposition was that the world is not as it, is but as we think it is. Beck developed his negative triad for depression: negative thoughts about self, others and the world, and the future. He worked with clients to identify and challenge NATS, that is, negative automatic thoughts (Beck, 1979). Ellis took his ideas from philosophy, drawing the work of Buddha and Heraclitus, claiming that a Freudian approach was too laborious and asking his clients to learn their ABCs (Ellis, 1996). ‘A’ stood for the Activating Event; the thing that happens to us; we lose our key; we burn our food. Usually, we would blame this lost key or that burnt bread for our stress, for our bad mood. The bad mood he referred to as ‘C,’ Consequence. So, we are habituated to think that A causes C—“because I lost my key I was stressed,” “because I burned the food I was stressed.” Wrong, said Ellis, we have forgotten about B, for ‘B’ is our beliefs about the event. If I lose my key and think, “Oh no! This is awful, this is terrible, this is the worst thing that could happen. These things always happen to me, I am useless, careless, disorganised, and this will ruin my day;” I will become stressed. However, if I lose my key and think, “Oh! These things happen. I am sure it will turn up, and if not, I can ask for help. There will be a solution, and I will find it and solve the problem,” then we are much less likely to be stressed. So, it is not the event that causes us to stress, but the way we think about it instead. Of course, we have spent a life forming thinking habits based on our own experiences, our social conditioning, and our family expectations, and these can be hard to break. So, if a person believes that they should look a certain way because their family or society expects them to, then it is very stressful if they internalise that belief and find themselves unable to live up to it. However, if they notice that the belief is just a story told by others, then they can decide whether it is a story they want to read and, if not, can write their own more satisfactory tale. In becomeing aware and making conscious choices, we can direct our thinking to create helpful stories. In many situations, the difference between dis-stress and eustress is simply our perception of a situation. Biologically, we have evolved to survive life-threatening threats from predators. Although nowadays we may experience few life-threatening situations, we can more often experience situations where we feel socially threatened (for example, some people hate parties and suffer from a social anxiety disorder), intellectually threatened (failing an exam), or financially threatened (our job is under threat). We can feel threatened by the loss or perceived loss of any of the needs within Maslow’s Hierarchy, and our body will respond the same way (Taylor, 2006). This is because although our life has changed over time, our physiology has not, and so our fight and flight responses are equally triggered if we feel our self-esteem is threatened or if we are on the verge of losing our home, although the duration and strength of response may vary.

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Our stress response is activated by the autonomic nervous system, which is part of our involuntary nervous system designed to maintain homeostasis. There are two kinds of stress: acute and chronic. When we are triggered into a stress response, we are activating our sympathetic nervous system, which can be likened to the accelerator of a car in that it speeds up our bodily responses. Acute stress is short-lived. For example, when a car pulls out in front of a pedestrian the hypothalamus perceives the threat, and the amygdala is triggered by activating the sympathomedullary (SAM) pathway. This activates the adrenal medulla, which is the inside of the adrenal gland situated on the kidney, which then releases adrenaline and noradrenaline. These hormones raise the heart rate, increase breathing, increase muscle tone, and push blood to the limbs in order to improve our ability to fight or flee to cope with the threat. Pupils dilate in order to perceive the danger more clearly, and blood diverts from our non-essential systems such as digestion, causing involuntary defecation or feelings of sickness. Our ability for planning and meta-cognition drops as our amygdala over-rides our neo-cortex. In this situation, one does not have time to think or plan but only to react. Research has shown that in response to an acute stressor, men are more likely to fight, women to flee, and children to freeze. However, much research on stress was carried out on only men, and Taylor argued that women “tend and befriend.”(2006) This is attributed to the fact that women have higher levels of oxytocin than men due to their oestrogen levels. “Tend and befriend” makes sense from an evolutionary perspective. Faced with immediate danger, one can imagine that the women would have been more likely to gather and protect the children, the ill, and the infirm while men fought. Although we may not perceive this as a situation we would usually associate with happiness, in fact, our body has responded in such a way as to ensure our survival, how we perceive this is where the happiness lies. If we focus on the idiot who pulled out on us or attacked us, we will not find happiness. If we focus on the fact that we lived to drive away, we find happiness. Chronic stress is stress which persists over time and has multiple dimensions; for example, the accumulated stresses of being a single parent, which could involve a variety of stressors such as poverty, conflicting demands of work and children, a lack of social support, and so on. The body’s response to long-term, complex stress activates the hypothalamic–pituitary–adrenal system (HPA), which is slower to be triggered but ultimately more damaging to our health. Again, our hypothalamus perceives a threat and releases Corticotropin-releasing (CFR) hormones, which are detected by the pituitary gland. This gland then releases Adrenocorticotropic hormone (ACTH) into the bloodstream, which is detected by the adrenal cortex, which releases, among other neurotransmitters, cortisol. Chronic stress can be caused by daily difficulties or hassles, such as not finding a place to park, having to sit in traffic for long times, and not liking one’s boss. Kanner researched the effect of daily hassles and found a significant positive correlation between hassle frequency and symptoms such as depression and anxiety, suggesting that multiple, unremarkable hassles can significantly reduce our wellbeing and therefore happiness (Kanner et al. 1980).

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Holmes and Rahe created the Social Readjustment rating scale, which found that life changes that require a large amount of readjustment, whether they are desired changes (such as a marriage) or unwanted (such as redundancy), had a negative effect on health (Noone, 2017). They found that people who had experienced 150 life change units were likely to be healthy in that year, that people who had between 150–300 life change units had a 50% chance of becoming ill, and that people who had over 300 life change units had an 80% chance. Although these studies suggest there is a link between chronic stress and illness, the opposite is true of acute stress. Dharbhar (2012) found rats that were exposed to acute stressors increased their immune response actually. However, it is hard to extrapolate findings from rats to humans, and there is a wealth of evidence to show that chronic stress has severe long-term implications (Kiecolt-Glaser et al., 1984). So how can we explain the contrasting effects on the immunity of chronic and acute stress? Acute stressors, such as a near-miss in a car, pass quickly, so the sympathetic nervous system is only active for a short time before the parasympathetic nervous system is activated to calm the body back down. The body is designed to maintain homeostasis. For example, we shiver to warm up and sweat to cool down. In the same way, when we are heightened to stress, the relaxation response (otherwise known as the parasympathetic nervous system) is activating; lowering our heart rate, slowing our breathing, allowing digestion to restart, allowing the neo-cortex to re-engage and very possibly causing us to fall asleep, or at least take a rest. This means that the body has time to heal and rejuvenate and come back into equilibrium. In contrast, when we are chronically stressed, we face one stress after another, which means our parasympathetic nervous system is never activated, and so we never relax and repair or regain homeostasis. For example, if a person dislikes their job and yet must go there every day and worries about it when not at work, then the stress is constant. Selye’s research on rats in 1936 was one of the earliest pieces of research about stress to confirm this (Selye, 1955). He found that the rats went through three stages. The ‘alarm’ stage was the fight and flight stage, where the SAM system for acute stress is triggered. If the stressor continues, then they enter the second stage, which he called ‘resistance’, and it is here where they enter the HPA chronic stress system. If chronic stress persists, then they reach the third stage, ‘exhaustion’, which is when the immune system becomes compromised, and the risk of coronary heart disease; CHD increases, as does the likelihood of depression developing. So, what does all this mean for happiness? Our body is responding the best way it knows how to ensure survival, but what it is also doing is sending us information. Acute stress sends us fast moving information to get us out of the way of danger. Chronic stress sends us symptoms which, if we pay attention, let us know that we are living a life that doesn’t suit us, that doesn’t meet our needs, and is therefore, ultimately, making us ill. Happiness again lies in the noticing of the information our body is sending us and our ability to respond to it to create homeostasis.

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Attachment and Stress Dis-stress and eustress are also relational. We as mammals are social creatures vulnerable for many years until we can live independently. Attachment is a close, continuing bond with someone and our earliest attachments are our caregivers or parents. Bowlby first spoke of attachment theory in the 1950s (Bowlby, 1988). He drew on Lorenz’s work with geese (Bush, 2010) and Harlow’s work with monkeys (Suomi et al., 2016) and concluded that when we have a safe base, we are more able to explore the world and feel secure in doing so. When the human infant is not sure of the parental attachment, they become stressed and either withdraw or become anxious and clingy. Gabor Mate’s more recent research shows conclusively that strong attachments act as buffers against stress (Mate, 2018). This buffering might come through physiological holding, stroking, and caring, which would induce oxytocin and regulate breathing to allow homeostasis to be re-established. However, Winnicott (1964) also discussed emotional holding, the ability to empathetically and compassionately be with another person no matter what they are experiencing. Friends, schools, parents, bosses, and colleagues can all provide emotional holding for each other as long as they are willing to take the time to listen and set aside their own agendas. Carl Rogers, a humanist psychologist, discerned from his therapeutic work that three core conditions were necessary in order to allow a client to feel safe enough to explore who they might become (Rogers, 1961). The core conditions are empathy (the ability to be with someone with whatever they are feeling, to feel with them while not being engulfed by what they are feeling), congruence (genuine, transparent authenticity; without mask, show, or pretence), and unconditional positive regard (acceptance, a sense that the other person is OK no matter what they say or do, that the essence of every human being is precious and has value). It is possible to watch online video recordings of Rogers working with a client called Gloria, and his largely non-verbal communication of these qualities visibly and rapidly put Gloria at ease, releasing stress and allowing her to think and reflect, feeling safe to do so. The importance of connection and attachment is also borne out in the Blue Zones research, which was carried out by Buettner et al. (2016). Rather than looking at individual relationships, it investigated societal patterns. Their study showed that people who lived in a close lived community, where they were regularly involved with village or community life, lived longer and lived more healthily, thereby evidencing the positive power of attachment on communal mental health and stress levels. Gabor Mate’s research also investigated addiction, self-harm, and other extreme behaviours indicating disturbances to mental wellbeing. He and the ACE (Adverse Childhood Experiences) study show that the more harm that is done to attachment during childhood, through things such as abuse, domestic violence, prison sentences, and divorce, the more likely the child would grow into an adult with increased risk of addiction and suicidal ideation (Felitti at el. 1998). However, even in these distressing experiences of a man handing on misery to man, improvements can be made where there is another person who believes in you. The importance of this ‘significant other’

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as a supportive witness can be immense. Finally, Porges has shown () that being with someone who has a smiling, relaxed face and a low tone of voice will instantly help us relax. All of these responses can be understood biologically as well as relationally. When we feel safe with someone, possibly even in skin-to-skin contact with them, through hugging, holding hands, or more intimate connection, then both participants produce oxytocin which is the bonding neurotransmitter that floods us during orgasm, breastfeeding, or massage. Dopamine is produced when we feel rewarded, when we have been for a run, completed a task well, or laughed with someone. Finally, serotonin is produced through sunlight on the skin, but also through pleasure and fun. When these neurotransmitters are present in the body, through attachment or exercise, they act as buffers against the stress hormones such as cortisol and adrenalin. So being in positive relationships where we can hug, laugh, and find enjoyment is like bathing ourselves in positive biology which can wash away the negative. Hence, the criticality of having positive relationships in our lives. Gender can impact upon the way we relate, and although the notion of binary gendering is becoming erroneous, older research shows that the way gender is constructed can significantly impact upon stress and therefore happiness. Western men are more likely to adopt problem-focused strategies (for example, fixing the car), and women are more likely to use emotion-focused coping (talking about how upset they were when the car broke down) (Lazarus and Folkman’s Psychological Stress and Coping Theory, 2017); therefore, female coping styles are more relational. Women are more likely to have social support, such as telling other people about the stress, and this may be linked to Taylor’s findings (2006) that women are more likely to tend and befriend due to their higher oxytocin levels. In 2021, the Office of National Statistics (UK) found that “Around three-quarters of suicides were males (4,129 deaths; 74.0%), consistent with long-term trends, and equivalent to 16.0 deaths per 100,000, the rate for females was 5.5 deaths per 100,000.” This suggests that men’s coping strategies are not as effective as female’s. Indeed, Leoni’s research showed that masculinity is socially constructed so that emotions such as sadness and fear are often turned into anger, which is seen as more socially acceptable for men (Leoni, 2005). This then isolates the individual and without attachments, the stress hormones compound the mental suffering causing a rise in suicidal behaviour. Western images of hegemonic masculinity are being slowly challenged away from the strong, lonely warrior who can and has to fight the world alone, to a more integrated relational way of being which can act as an antidote to stress and increase the likelihood of happiness.

Personality and Stress In addition to our understanding of how our relationships can cause dis or eustress, there is research to show how some people are more prone to stress than others, therefore suggesting that some people will find happiness harder to connect with.

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Friedman and Rosenman identified Type A and B personalities, and they showed that Type A character traits lead to an increased risk of heart attack (Rosenman & Friedman, 1958). They carried out the Western Collaborative Group Study (WCGS) in the 1950s. Their sample was over 3000 men living in California who were asked to fill in questionnaires and who were also put in stress-inducing conditions. The research showed that 257 developed chronic heart diseases 8 years later and that 70% of these men were Type A. This suggests that in order to reduce stress, Type A behaviours include impatience, competitiveness, aggression, and time-focus. Type A behaviours can be helpful in the world of work, in sport, but long-term cause physical and mental health decline and so need to be moderated or balanced with Type B behaviours such as relaxation, taking time out, and away from technology, and doing things for fun. This suggests that Type B personalities will find it easier to access happiness than Type A. However, Type A personalities can learn strategies such as meditation and self-care (discussed below) which then balance those behaviours, the awareness that we need to balance doing with being is the most crucial aspect to addressing stress understood in this way and therefore finding more happiness. Indeed, Kobasa offered another way of thinking about personality and how it interacts with stressors (Kobasa, 1979). She identified the ‘hardy’ personality as someone who. • treats problems as challenges; • can commit to overcoming the challenge; • will control what they can control to overcome the challenge. These three Cs, Challenge, Commitment, and Control, are all perceptions and are seen to act as buffers against stress and were what Kobasa said made someone hardy or resilient. Maddi’s research found that when 400 managers in the Bell organisation were going through a re-structure, two-thirds of the staff suffered from ill-health and stress while one-third thrived (Maddi, 2006). The one-third were measured to have hardy personalities. In order to help people develop resilience in stressful situations, Kobasa developed ‘Hardiness Training,’ a cognitive and behavioural treatment that taught people to become hardier by practising the three traits of commitment, control, and challenges (Kobasa et al. 982). Developing hardiness is a way of building resilience to the stressors which life throws at us and case studies of resilience will be shown below.

The Workplace and Stress As noted in the introduction, external events and environments can either increase or decrease stress which therefore impacts happiness. No matter what our personality or how well seriously we take our self-care, workplace stress can be significant, and

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the Health and Safety Executive in the UK identifies six areas of potential stress. These are when employees. (a) (b) (c) (d) (e) (f)

are not able to cope with the demands of the job; are unable to control the way they do their work; don’t receive enough information and support; are having trouble with relationships at work or are being bullied; don’t fully understand their role and responsibilities; are not engaged when a business is undergoing change.

In this context, it is the responsibility of the organisation to ensure that staff has jobs which they are capable of doing and which they have the skills and time to do it in. The Whitehall studies (Ferrie et al., 2002) showed that the higher the degree of control a person has, the less stressed they feel, and so clearly, giving employees decision latitude will mitigate the demands of the role. Therefore, employers looking to reduce stress-related sickness and absenteeism might consider how to empower their employees to feel more in control of the demands made of them. In addition, this information is important to the individual, to help them understand what may be causing symptoms of chronic stress such as headaches and ulcers and make life changes to move them towards a way of working which is more likely to engender happiness. Finally, understanding these factors can de-pathologize the individual and allow them to understand that they are in an unhealthy workplace and so seek to move somewhere that they can feel happier.

Cognitive Approaches Having explained how stress and our perception and reactions to it can increase or decrease our likelihood of being happy, this chapter will now go on to consider how to reduce dis-stress and increase eustress and resilience no matter what the baseline of biology or past experience is. We have already discussed the work of Beck and Ellis who argue and prove in their therapies, that it is our response, our thinking about a stressor which causes the stress rather than the stressor itself. Similarly to Hardiness training, SIT, or Stress Inoculation Therapy, is a type of Cognitive Behavioural Therapy (Meichenbaum et al., 2016). There are three phases: (a) Conceptualisation—where the client identifies sources of stress. (b) Skills acquisition and rehearsal—where the client, with the therapist, practises new cognitive and behavioural skills. (c) Real-life and follow up—have learned new skills the client then puts them to practice in real-life situations and then feeds back to the therapist, and the new skills are reinforced.

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Although this can be costly and time-consuming, it can be shown to have longlasting positive effects. It is also something that individuals can practise themselves with a trusted friend. Solution-focused thinking is another cognitive approach which focuses on what is working, what the opportunities and strengths are in a situation, and how to move forward (De Shazer et al., 2002). This elaborates on hardiness (explained above) in terms of seeing problems as challenges and then providing methods and techniques for how to move on. So, for example, if I notice I am cross with my boss, a solutionfocused approach might invite me to change perspectives to see my boss’s strengths and support me. I might also look at how I could resolve the issue in a way that builds relationship and understanding, or I might use a 1–10 scale to consider how vital the conflict really is in the context of my wider life. Solution-focused thinking takes cognitive strategies and used them to focus forward and focus on creating what Covey referred to as win-wins, interactions where both parties come away feeling less stressed and happier as a result of them (Covey, 2008). Father of positive psychology, Martin Seligman, argues that we can cultivate happiness by understanding what it is more clearly. He says that there are three levels of happiness. (a) Pleasure and gratification—When we receive something that we enjoy or desire. The desire we had for the object is satisfied for a short while, but before long, we want again and so continue on the wheel of the suffering of endless grasping. (b) Embodiment of strengths and virtues—Seligman’s cross-cultural research identifies 24 virtues and character strengths such as altruism, prudence, creativity, courage, justice, and temperance. His research shows that when we are using these strengths daily, we feel more able to self-actualise, which brings a sense of contentment and wellbeing, which buffer against stress. (c) Meaning and purpose—Seligman says that the best life of all is one where we live with a clear sense of meaning and purpose, where we are able to use our strengths for the greater good of humanity and the natural world as well as ourselves. Viktor Frankl, a survivor of the Nazi extermination camps, wrote that Everything can be taken from a man [sic] but one thing; the last of human freedoms – to choose one’s attitude in any given set of circumstances…if there is any meaning in life at all, then there must be meaning in suffering (Frankl, 2004).

Given that the definition of stress is to do with the perception of threat, by finding meaning in a situation, we reframe the threat into something of value for us thereby increasing the likelihood of us accessing happiness.

Movement and Nature Cognitive approaches can be powerful, for some people in some situations. However, when the body is under acute stress, it is hard to access the neo-cortex function

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required to think in this way, so a more somatic or physical approach may help. Given that dis-stress is a physiological response to a perceived threat, physiological responses can reduce it and lead us towards happiness. Van Der Kolk’s research found that of the people who witnessed the Twin Towers attack in New York on 9/11, those who were able to physically act, by running away, hiding, sheltering, or escaping, were much less likely to suffer from PTSD (Van Der Kolk, 2006). The body needs to release adrenalin in some way in order to regain homeostasis, and physical activation is a way of achieving this. Running, skipping, and walking fast all raise our heart rates, increase blood circulation, and therefore allow our bodies to use the activation from the stress response in a productive way. Furthermore, having exercised, people feel tired and want to rest, which allows the parasympathetic branch of the nervous system to click in allowing space for happiness to arise. The positive effects are even better if we can run, walk, or cycle in nature. Researchers at the University of Essex in 2007 found that of a group of people suffering from depression, 90% felt a higher level of self-esteem after a walk through a country park, and almost three-quarters felt less depressed (Pretty et al., 2007). Not only does being in nature remove us from screens, crowds, clocks, and demands, all of which add to chronic stress, but it also allows our eyes to adjust to looking widely and take in more expansive vistas, helping to change our perspective. The benefits of being in nature are legion. The stillness, the sensuality of the smell of the woodland, the ocean, the mountain, the birdsong, the leaf rustle, the cricket call, and the air quality all bring us into the present moment and allow our parasympathetic nervous system to self-regulate. Furthermore, there is increasing evidence that sunlight (daylight) improves mood, concentration, cognition, happiness, and memory (Geddes, 2019). Building regular self-care into our days, including fresh air, exercise, and meditation, means that we are planning to support our parasympathetic system. In other words, we are training our body to release and let go of any cumulative stress it has acquired day by day and allowing the neurotransmitters dopamine, serotonin, and oxytocin arise, all of which, engender happiness. We can also change our state from the outside in by using physical exercise or, as David Hamilton’s research shows, acting as if we are confident and relaxed (Hamilton, 2017). Hamilton suggests that if we stand like a superhero, we feel stronger and more capable than if we stand with our shoulders rounded, looking down. When we open our chest and spread our arms and legs, we are sending messages to our endocrine and nervous systems that all is well, that “we are the champions,” and so stress reduces, and resilience rises. Hamilton’s (2017, 2019) research also shows that when we do a good deed for another person, without expectation of anything in return, not only does it make the other person feel good, but it also increases oxytocin and serotonin in our own body, counteracting cortisol and reducing the risk of long-term cardiovascular ill-health and increasing not only our happiness, but that of the other person.

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Mindfulness Meditation Meditation has long been practised and reported to improve the clarity of mind, activate the parasympathetic nervous system, and therefore imbue one with the feeling of calm allowing stress to dissipate and happiness to arise. Modern neuroscience shows that meditation slows the activation of the amygdala and, over time, can even shrink that area of our brain, which means that we are much less likely to be stressed or anxious. Meditation has no side effects and can be accessed by everyone, even people with physical or mental disabilities. Meditation can take many forms, but all of them require single-pointed attention, whether to the breath or an object or a mantra. In the practice of bringing our mind to settle on a single object, we are letting the thoughts of the stressors slip away, therefore allowing our body to find balance . Grounding is a mindfulness technique popularised by Kabat-Zinn (Kabat-Zinn, 2016). It invites us to engage with our senses as a way of coming away from the past and the future to the present, visceral situation. Kabat-Zinn proposes an exercise focusing on the act of mindfully eating something as small as a raisin. The exercise invites the participant to look at the raisin, listen to the sounds it makes when rolled between the fingers, the sensations of the texture and surface against fingertips, the smell, and then the taste as it rests on the tongue. This exercise is particularly effective because when we are stressed, our digestive system stops functioning, as digestion is an unnecessary activity when faced with a fight or flight situation. If we mindfully eat something as small as a raisin, not only are we grounding ourselves in the present moment, away from the thought of the stressor, but also we are signalling to our body that it is safe to eat, which, in turn, lets our sympathetic nervous system relinquish its effects. Linked to mindfulnes, is awareness of our emotions and the meaning we make of them. we often seek to attain certain desirable emotional states, such as happiness, joy, bliss, peace, and love, while seeking to eradicate emotions that may be socially or personally less acceptable such as anger, fear, shame, or sadness. Evolutionary psychology suggests that all emotions have evolved to help humans, as a species, survive. The ‘desirable’ emotions are the thrive emotions, and they indicate to us that we should move towards the stimulus of the emotions, in order to thrive. So, if we feel joy in singing, that suggests that singing is good for us. Indeed, the work of Bessel Van Der Kolk suggests that singing is undoubtedly good for us, not only because we join with others to create harmony and synchrony, but because singing soothes the vagal system (Porges, 2007). Emotions such as anger and fear are, instead, part of our ‘survive’ mechanism and are essential to protecting ourselves. Thich Nhat Hanh, a Buddhist monk, suggests that we learn to welcome and accept every emotion as it is (Nhat Hanh, 2009). To accept our feelings acknowledges that we are sensitive creatures, and our body-mind system is constantly informing us in ways that are responsive to our environment and experiences. Our feelings, our emotions, are real to us as individuals and are the constant background to our thoughts and actions in life. Whether we are happy or sad, angry, or calm, these emotions—energy in motion—is flowing through us, and we can choose to act on

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them if we wish. This idea is brought to life by Sufi Rumi in his poem, “The Guest House.” This being human is a guest house, morning a new arrival. A joy, a depression, a meanness, some momentary awareness comes As an unexpected visitor. Welcome and entertain them all! Even if they’re a crowd of sorrows, who violently sweep your house empty of its furniture, still treat each guest honourably. He may be clearing you out for some new delight. The dark thought, the shame, the malice, meet them at the door laughing, and invite them in. Be grateful for whoever comes, because each has been sent as a guide from beyond. — Jalaluddin Rumi, translation by Coleman Barks (The Essential Rumi).

Furthermore, Brene Brown (2013) argues that it is through accepting our own vulnerability, through feeling hard emotions such as grief and despair, that we are able to really connect with others (Brown, 2013). Her research, carried out in America, showed that men are brought up not to be vulnerable, not to show emotions that may be perceived as weakness. As we have seen, Leoni’s research (2005) showed this pattern in school children as young as ten (Leoni, 2006). This fear of vulnerability leads, says Brown, to disconnection and lack of close attachment and leaves the individual feeling lonely. So, to counter this, Brown encourages us to accept our vulnerability and to reach out for support. This links to Bowlby’s attachment theory, discussed above, where having a secure base or a ‘holding environment’ (Winnicott, 1964, 1965, 1971) allow the body and mind to calm, creating conditions for happiness to arise.

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Resilience In recent decades, a great deal of research-based literature has emerged in the field of resilience training. As already noted, most researchers have settled on the term ‘resilience,’ describing the process of positive adaptation despite adversity (Luthar et al., 2000). In other words, the current understanding is that resilience describes a stable trajectory of healthy adjustment over time. However, this does not mean ‘normal’ development following adversity—in this instance, to be resilient is to adapt the best that you can, even if it does not meet the expectations of others. Luthar also emphasises that an individual may show resilience in one area of their life and yet may still struggle in another. (Ibid). For example, a child may show outstanding academic achievement at school while also suffering from their parent’s divorce. Hence resilience in one domain (education) may still co-exist in the same child struggling in another (household dysfunction). We live in an increasingly busy world, where time has been colonised and monetised, stress is on the rise as people lose their contact with nature, with each other, and with themselves (Griffiths, 2000), and yet our bodies and nervous systems are much the same as those of our hunter-gatherer ancestors. We have seen that when faced with an acute stressor, our body responds by avoiding the perceived threat in order to save our lives and that chronic stress responses in the body alert us to the fact that our lives need to change. The methods for reducing stress above are individual and yet the individual is part of a wider society and resilience is also found in networks and relationships as we explored above. Sometimes, to reduce stress to allow for happiness, we have to move into action and behaviour change to not only benefit ourselves, but the wider world by building resilience. Resilience is the process of learning to modulate out biological responses in order to optimise conditions for happiness so that no matter what life throws at us, we can pick ourselves, up, dust ourselves off, and carry on. We have seen how, at the simplest level, every individual can cultivate happiness for themself and others, by reducing stress. This requires mindful awareness, cognitive agility, and a positive intention to choose an attitude that reduces stress. We cannot always choose what happens to us, but as Ellis and Hahn argue, we can train ourselves to choose how to respond. It takes intention, effort, and practice to manage or modulate one’s initial feelings about a difficult situation. A mature individual learns that it is wise to pause before actingor reacting: a pause before firing off an angry email, before firing a shot in anger., a pause before replying to a perceived attack and being defensive., a pause that stops a minor slight escalating into a fullblown conflict. Simply reacting leads to more conflict, whereas a mindful approach would be to wait until the emotion has passed and to invite reason to participate in decision-making. To accept your feelings is simply a common-sense tool of awareness. The emotion will arise whether or not we wish. Becoming aware and making wise choices create conditions for happiness to flourish in for us and the people we interact with.

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Choosing thoughts is a positive act, a reframing of a limiting narrative, one which opens up the options for liberating ways of thinking. It leads to a growth mindset (Dweck, 2006), in which mistakes form the basis for learning and personal development. At any time, exerting the choice to reframe the negative aspects is an available step in the process of adapting positively to any situation, no matter how stressful.

Case Studies Most of us are aware of the stories of societal change makers; Gandhi, Martin Luther King, Nelson Mandela, Greta Thunberg, and the Pankhursts all of whom faced stress and adversity but were able to refocus it into change a difference which increased the possibility of happiness for many people. In order to illustrate how resilience to stress can increase happiness beyond the individual, this chapter will now look at three case studies.

Dr. Christopher Johnstone One teacher who has gathered narratives on the subject of resilience is Dr. Chris Johnstone, whose book, “Seven Ways to Build Resilience,” (2019) contains a series of well-described practical tools that are hugely helpful in the practice of building resilience. Johnstone’s work with environmental campaigner and Buddhist, Joanna Macy (2012), has driven eco-awareness internationally, creating a huge impact through workshops, coaching, and training. His own personal experience of learning to be a medical doctor, working punishingly long hours in a hospital followed by a career that led him to complete burnout, was the catalyst for understanding that serious situations force us to think differently about our choices on how to live our lives. In his case, he understood the message from this experience was to stop what was effectively killing him and to address the roots of the problem. He used the messages his stress was sending through his body, in order to change his life. He became an advocate for humane working conditions for doctors and ultimately succeeded in changing the law in their favour. Through finding this new direction, he became an expert coach and writer on how adverse circumstances can be endured, and in some cases, harnessed or transcended to a greater purpose. He also wrote about the value of passing on the personal stories of individuals who have gone through profoundly difficult experiences as an inspiration to those of us in the grip of such a process. By attuning to his stress responses, he not only adapted resiliently to create conditions which allowed him to flourish, but he was able to extend this to others thus increasing the possibility of happiness more widely. When we read such narratives of endurance, we can be strengthened by the focus on positive personal choices. In his strategies for building resilience, Johnstone invites us to write our own narratives by establishing where we are now, in any particular situation, and what choices we have available to us. Then we can make a decision over

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which we have free will, either to choose something which would make the situation worse or to access an inner resource that might make our situation bearable, at least for now. One step at a time is more readily accessible as a strategy for us to climb out of our darkest pits. Each step, one after the other, may lead us somewhere else.

Eileen Caddy Sometimes our terrible experiences are compounded by the knowledge that we cannot blame anybody or anything else for the dreadful situation we are in. Self-blame, guilt, and self-loathing can confound our thinking. Again, it is by accessing our ability to choose a thought that the muddy waters can clear. As Eileen Caddy has written, “…sooner or later, you will find yourself slipping downhill until you realise where you have gone wrong and are determined to rectify these wrongs. This is where you have to start putting first things first…It is not easy to do when you have reached rock bottom and feel there is no purpose in life. Yet, it is what you will have to do. Put your feet on the bottom rung of the ladder and start climbing, no matter how difficult it may appear at the time. As you pull yourself up to the next rung and gradually work yourself out of the despair you have sunk into, life will begin to change, for you will find a real purpose in your life and living.” (Caddy, 1987, p. 112). As we come through the most challenging periods of our lives, emerging into a period where the necessary adaptations have been made, it is possible to look back and see what pearls have emerged from our suffering and to identify these hard-won positive aspects of our experience. What worked for us in the past, what we learned from that time, may serve us again in the future. Each little survival story adds layer upon layer to our ability and our capacity to withstand more.

Martin Seligman’s Penn Resiliency Program Clearly, resilience is a process rather than a fixed personality trait; Martin Seligman proved this when he helped large organisations to build their own resilience-training programs, such as the one he developed for the US Army. Seligman realised that the way people reacted to extremely stressful situations followed a natural distribution pattern, a bell-shaped curve. At the beginning of the curve, a portion fell into severe PTSD or depression, perhaps leading to suicide. In the middle category, the majority of people suffered but picked themselves up again and got on with their lives and regained a state they were in before, bouncing back in a classic example of resilience. However, on the other side of the curve are people who used their experiences as a lever to heighten their potential. Seligman’s intervention was to teach techniques and skills which moved more people across the distribution curve, as he said, “to reduce the number of people who struggle with depression and PTSD and increase the number who grow.” The purpose of these programs is to help people use their stressful experiences as catalysts for improving their lives by teaching them to think about their situation in

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a particular way—as optimists. Seligman’s work with the original Penn Resiliency Program for young adults and children was successfully used in highly diverse educational contexts globally and found that the use of techniques for becoming more optimistic had precise results; they reduced anxiety and depression for both teachers and students and helped to avoid the downward spiral that often follows failure. They were about the importance of acknowledging current reality but not being defined by a temporary circumstance of a negative experience and ending up being paralysed as a result. Seligman significantly expanded the project for the US Army, and it became the Comprehensive Soldier Fitness initiative, costing $145 million. There were three main parts to this new program—an initial test for psychological fitness, appropriate self-improvement courses based on the tests, and “master resilience training” (MRT) for the drill sergeants. Like the teachers in schools who did the Penn Resiliency program, the sergeants became the teachers and modelled the positive emotions, engagement, relationships, meaning, and accomplishments (PERMA) that were identified as the foundations for resilience and growth. The emotional components of the course taught the skills of modulating or regulating emotions, amplifying positive emotions, and dealing with negative ones. Relationship skills such as trust-building, managing conflict and betrayal, and creating shared meaning were also taught in the context of family life as well as work situations, recognising that the instant messaging capacity of social media brings work and family contexts into synchronous realities. The social fitness module practised empathy and building emotional intelligence, focusing on racial and cultural diversity within a modern context. The spiritual fitness module involved a process of building awareness of self and society, of belonging to something more significant than the self. Finally, there was a mandatory module on post-traumatic growth, which built on the preceding ones but also focus on these curricular components: understanding the normal response to trauma or failure, including shattered beliefs about self and others; learning techniques for reducing anxiety; encouraging people to share their stories and not to bottle up feelings of despair and helplessness; creating a positive narrative of what personal strengths or futures emerged from the crucible of pain; and extracting a new meaning or life purpose from the experience, a gift for the future. One reason for the success of the program lay in the special training (MRT) for the drill sergeants and other leaders, which was, in essence, effective management training. By teaching the leaders the core skills of how to build mental toughness, highlighting signature strengths, and fostering strong relationships, there was congruence in what was taught and who taught it. There was an effective culture change to focus on the positive instead of the negative and to move towards optimism as a default operational model instead of pessimism within individuals. The leaders modelled the emotional intelligence they were seeking to build. A raft of psychological tests provided that evidence for the educational intervention’s success, but a highlight was that the participants rated the course 4.9 out of 5, and many wrote appraisals, including comments which, in summary, said it was the best course they ever did in the army. Measuring and building resilience was shown to be a realistic

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project at scale in these contexts and so evidences the potential for not just individual change, but organisational, making the conditions for happiness more available to many. Looking at what worked for a large-scale group of almost a million soldiers shows what we as individuals can do for ourselves in stressful situations. Defining a purpose for our lives, moving to persevere with actions that do not succeed immediately, trying new ways of doing things, not taking failure personally, finding ways to be creative, and adapting endlessly to new situations. Making changes, one step at a time, can move us towards the conditions needed for happiness. These two change makers show us that it is through this concerted, intentional action that we turn our adrenalin and cortisol into agents of change, and in taking control of even one step at a time, we increase our sense of meaning and purpose, our agency, and our mindfulness all of which create a virtuous circle which can increase our access to happiness. As we come through challenging periods of our lives, emerging into a period where the necessary adaptations have been made, it is possible to look back and see what pearls have emerged from our suffering and to identify these hard-won positive aspects of our experience. What worked for us in the past, what we learned from that time, may serve us again in the future. Each little survival story adds layer upon layer to our ability and our capacity to withstand more.

Conclusions In all of those examples, the common thread is that there was research that identified the unique needs in each situation. Something needed to change; an intervention was required. Something needed to be done. Until there is action, nothing can change. This is why after the emotional labour has taken place, of allowing emotions to be experienced, after the identification of purpose has been ascertained, then all that can happen next is action, and the task remains to do what needs to be done; to develop the skills and habits of optimism, communication skills, empathy, support networks, sharing resources, helping each other, building structural support systems, and ensuring fairness and good governance. Nobody chooses a period of suffering deliberately, but we know enough about the world to accept that suffering exists and that most of us will enter into such a period at some point in our lives, at least once if not more often. As witnesses and bystanders, life offers us immense opportunities to assist one another. Joining in networks of support to mitigate the effects of a natural or human-made disaster can alleviate both the suffering of those most in need and also fulfil our own deep longing to contribute to the web of life in order to reduce dis-stress and grow the conditions for wide-scale happiness. While our understanding of the individual physiology and psychology of stress is vital, it is crucial that we do not pathologize the stressed individual, making the problem theirs and theirs alone to solve. Lovelock argued that the earth is a living, self-regulating organism of which we are just a part (Lovelock, 2000). If the earth

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and her systems are stressed, then humans are part of those systems and will also experience stress too. Instead, we need to understand that stress is a natural response to a perceived threat. We need to use the feedback in our bodies to guide us towards a more sustainable way of living, which supports not just human health but ecological and relational health for all sentient and non-sentient beings. If we feel powerless to act externally, we can still choose to act internally by remembering that every such emotional missive is an opportunity to bless others and to wish them well, to appreciate our own relatively good fortune, and to practise sending our love to others from a distance. Being connected to the world also offers us the opportunity to assist where and when we can, so that we may join together and can help each other. As humanity, together, we can work miracles. The remembrance that we are not alone, that there is a greater ‘We’, is a source of strength and positivity. We have a choice. We can act individually, as part of a wave, to promote a peaceful, restorative culture that alleviates poverty and suffering by our daily actions and by placing our attention on life-restoring activities instead of destructive ones. Happiness is not a commodity to be bought; but only grown patiently over time. It grows through our repeated experience of dealing with stressful situations, growing our adapted responses to include discernment and stillness before we act or react, and by learning gracefully to accept our emotions and not let them distract us from our purpose, which is essentially, in terms of survival through peace and co-operation, “to love one another or die.” (Auden, 1939) Our human species thrives through our ability to communicate and collaborate positively and effectively. As individuals, we are able to help one another, and crucially, we can also step up and allow ourselves to build the internal and external conditions for happiness even in difficult times.

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Chapter 16

Is There a Positive Correlation Between Forgiveness and Happiness? William Fergus Martin

Abstract The chapter is a discussion paper that explores possible correlations between forgiveness and happiness. The current research on forgiveness is examined from the perspective of a “worker in the field,” offering forgiveness training and workshops. The research on forgiveness methodologies and their effects (i.e., their various personal and social impacts) are compared and evaluated within the context of the applicability of such research to those working directly with the general public on forgiveness issues. This is considered particularly from the perspective as to whether evidence of the effectiveness of forgiveness, in terms of benefits accrued to the individual (i.e., greater happiness), can be used as an inducement to those otherwise reluctant to forgive. Keywords Self-forgiveness · Happiness forgiveness correlate · Forgiveness training

The primary purpose of this discussion paper is to examine whether academic research can be used to support a positive correlation between a specific methodology of forgiveness and happiness. Various aspects of the methodology are examined, such as the definition of forgiveness used, the veracity of the forgiveness method itself, and the style and method by which the material is presented to the general public. There are increasing numbers of studies on both the topic of happiness and on the topic of forgiveness. Also, studies are emerging which look for positive correlations between the two, such as whether increased facility to forgive also results in increased happiness. However, methodologies that purport to “help people learn to forgive” are emerging out in the field and are growing in popularity, without the rigour of academic research to support them and their claimed benefits. The specific forgiveness method examined is promulgated under the name “The Four Steps to Forgiveness.” In examining whether this method can be shown to be

W. Fergus Martin (B) The Global Forgiveness Initiative, Forres, Scotland, UK e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_16

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supported by current academic research, the writer, as the originator of this type of material, is likely to be subject to confirmation bias as well as other biases. The thesis of this paper is that a positive correlation between forgivingness and happiness does exist. However, using existing research into this positive correlation in an attempt to prove the efficacy of a methodology that has not been directly examined under the rigour of academic research is less convincing. This, in particular, refers to forgiveness methods offered in videos, books, workshops, and events offered to the general public. However, it does seem useful and acceptable to allude to research results on forgiveness to help the public to make a reappraisal of forgiveness (i.e., to put aside sceptical reactions owing to an aversion to anything associated in their minds with ‘religion’), rather than as supposed evidence of the veracity of a particular method. It would be highly beneficial for the general public if the efficacy of different methods of forgiveness (which are increasingly being offered to them) were researched and compared.

Happiness and Forgiveness Does academic research show a positive correlation between forgiveness and happiness? In addition, can this same academic research be used to support a forgiveness methodology not specifically researched and if it can, to what extent it can do so? Part of the purpose of this paper is to examine whether academic research shows a positive correlation between forgiveness and happiness. However, more specifically, the intention is to explore a particular methodology. To this end, this paper provides a preliminary and somewhat cursory background to the research into forgiveness. Its primary focus is on presenting the methodology of “The Four Steps to Forgiveness” and to do so in the ways the material is normally presented to the public. This is provided in the form of an essay entitled “Happiness Through Forgiveness,” which addresses the principal factors and definitions of the aforementioned methodology within the context of a possible correlation between forgiveness and happiness. Thereby, potential researchers and other interested parties can evaluate both the methodology and its presentation style. Research into possible correlations between forgiveness and happiness has noted that they are positively related and mutually beneficial to each other (Amanze, 2021). There are individuals who are chronically unhappy even though their circumstances are good, while other individuals are comparatively happy even in challenging and difficult living conditions (Lyubomirsky, 2001). There have been many attempts to explain this, such as correlating happiness with self-esteem (Furnham & Cheng, 2000), satisfying relationships (Diener & Seligman, 2002), mental health (Lyubomirsky et al., 2005), and forgiveness (Batık et al., 2017). Resilience has been highlighted as a possible mediator between forgiveness and happiness in that individuals who are more forgiving are more able to recover from adversity (Sudirman et al., 2019; Zakaria et al., 2017).

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It is evident that individuals with high levels of subjective happiness have more positive thoughts about themselves, view the world as supportive of their happiness, and respond more positively to adverse events and circumstances (Seidlitz et al., 1997). However, cross-cultural effects can have an impact on research results. Initially, in reviewing the literature, there seems to be a strong correlation between self-esteem and happiness (Baumeister et al., 2003). Yet, when cross-cultural effects are taken into account, it is found that this apparent correlation between happiness and selfesteem is not so clear. Cross-cultural studies have found that the correlation between happiness and self-esteem varies between cultures and is stronger in Western cultures than in East Asian cultures (Diener & Diener, 1995; Kwan et al., 1997; Uchida et al., 2008). The research in Western countries notes a strong correlation between forgiveness, and not only self-esteem, but also subjective wellbeing in women of all age groups (Devi & Jyotsana, 2018). Therefore, cross-cultural effects may also have an impact on the research into forgiveness and happiness. Considering this background, that cross-cultural issues can affect a predictor of happiness, the topic of whether there is a correlation between happiness and forgiveness becomes more complex. In addition, there are a variety of definitions of forgiveness, which in itself complicates the issue (Lijo, 2018). It seems likely that the variety in the definitions is partly due to the background influence of informed opinions about forgiveness. These influences stem from both the academic and popular approaches to psychology and whether forgiveness is placed in a psychological context (Dayton, 2003; Luskin, 2002), or it is being placed in a religious context (Enright et al., 1998). This variety of factors, cross-cultural differences, variations in definitions, and the context in which forgiveness is being placed makes the discovery of correlations and predictors of forgiveness a challenge. There is also the factor of the method of forgiveness being used in the forgiveness process and its effectiveness, and to what extent this fits with the social, cultural, and religious predisposition of the subjects (Fredrickson, 2001, 2013). If the research subject has an inbuilt conception of forgiveness due to cultural or religious influences, and this is different from what the researcher offers or assumes, then this may well be influencing the results achieved in research. Such a definition of forgiveness needs to be simple, clear, and useful to the subjects of the research on forgiveness in order for them to be more likely to understand it and be able to adopt it. The definition of forgiveness, and the forgiveness method used in the research, also need to avoid offending the subjects existing beliefs. Otherwise, conscious or unconscious resistance to the process from the subjects could colour the results.

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Forgiveness Research and Its Relevance to a Particular Methodology As it stands, the above represents a somewhat acceptable, if very cursory, description of the research into happiness and specifically the role of forgiveness in engendering measurable effects on subjects in that regard. However, when looking more deeply into the research into forgiveness, some issues emerge. The different researchers claim to be researching ‘forgiveness.’ Yet, they offer different definitions of forgiveness (Lijo, 2018). Therefore, the research results can only be truly said to be mutually supportive, or the contrary, to the extent that their definitions overlap. There does indeed seem to be some overlap in definitions, yet there is no method offered within the research papers to measure the overlap of their definition of forgiveness with the other papers offering research on the topic. This variety of definitions allows the building of a general consensus about forgiveness and its positive effects, but not so strongly as would be the case if there were a standard definition of forgiveness used by all researchers. This raises some further issues in comparing research results from different studies on forgiveness. The researchers not only use different definitions of forgiveness, but they also use different methods, processes, or intervention strategies that are intended to enable the research subjects to forgive, or they compare groups of individuals with a predisposition to forgive with those who do not have that predisposition. However, the issue is that the effectiveness of forgiveness is partly a function of the method the person is using to forgive. This method may be inherent within the individual, or it may be a learned process garnered elsewhere or provided by the researchers. Assuming, for simplicity, that the researchers provided the forgiveness method. It seems more likely that the researchers are not so much researching the efficacy of forgiveness, but they are actually researching the efficacy of the method they have offered the subjects, and they are measuring the subjects’ capacity to integrate that method in a useable manner during the time of the research. Therefore, it could be said that often what researchers into forgiveness are actually measuring is. (a) (b) (c) (d) (e) (f) (g) (h)

The efficacy of the method used by the subjects to enable them to forgive. The suitability of the forgiveness method to the culture of the subjects. The efficacy of the impartation of the forgiveness method to the subjects. The ability of the subjects to understand, integrate, and ‘believe’ in the forgiveness method provided. The efficacy by which the forgiveness method and its impartation can offset any resistance to the process of forgiveness latent in the subjects. The level of latent skills within the subject group to be able to forgive. The clarity by which forgiveness has been defined and how well the subjects understand the definition. The assumptions, and their accuracy, which the researchers have embedded in their definition of forgiveness.

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(i) The latent assumptions that the subjects may have about forgiveness and ways in which these may affect the research. (j) The potential negative impact if self-forgiveness is not included in the forgiveness process—owing to this being given insufficient weight. Action research has shown this is often an essential part of forgiving others. If any of the above factors are weak, then the results of the research will be weakened. For example, if the method is ineffective and not matched to the culture of the subjects, or if the subjects don’t really understand the method (at least well enough to commit to it), then this will weaken the results. This weakness in the results would not be due to a problem with forgiveness itself, but with the methodology being used in the research. Additionally, subjects may already hold in their mind a conception of forgiveness and what it means. If this is at variance with what is proposed by the researchers, and this variance is not surfaced and addressed by the researchers, then it will confuse the results. Therefore, to claim that the results achieved prove that forgiveness has a specific, measurable effect due to the results of the research undertaken becomes less clearly proven. Again, it is not ‘forgiveness’ that has been measured; it is a methodology, a particular approach to forgiveness that is being measured by the research. It is a particular set of assumptions about forgiveness and the efficacy by which the forgiveness method chosen had been imparted, which is really being researched. This is important because different methods will likely produce different results (if they did not, this would be useful to know) and presumably varying in their effectiveness. If the effect of the forgiveness research methodology on the outcome of the research (and the impact of the other factors mentioned) is not taken into account then the variety of results between different research projects may be unnecessarily confusing. Of course, the variety of definitions and methods of forgiveness used in research at least proves the validity of forgiveness in a general way, but not as specifically and clearly, as would ideally be the case. A common definition of forgiveness is “a conscious, deliberate decision to release feelings of resentment or vengeance toward a person or group who has harmed you, regardless of whether they actually deserve your forgiveness. Forgiveness does not mean forgetting, nor does it mean condoning or excusing offences.” However, this is only one definition; there are others. The definition used in the research and the method used in the forgiveness process will ideally address the issue of reconciliation. Latent resistance to forgiving can arise in subjects taking part in forgiveness research owing to their assumptions about forgiveness. These assumptions can include assuming that forgiveness is the same thing as reconciliation or that reconciliation is automatically an aspect of forgiveness. If this is the case, they may fear potential dangers in forgiveness and resist the process. If a research subject needs to forgive someone who is abusive, violent, or manipulative, and the subject does not understand that they can forgive with reconciling, they will resist forgiving out of fear of re-exposure to previously experienced dangers and repetition of previous painful experiences.

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From the factors above, it was concluded that it would be more effective to make this paper a Discussion Paper on Forgiveness and Happiness, which included empirical factors and action research experienced by the writer rather than purely academic research. Obviously, some academic research is referenced, but it is cursory owing to the factors noted earlier. Part of the function of a researcher engaged in forgiveness research is to overcome any latent resistance in the mind of the subjects to the forgiveness process. Overcoming such resistance may require a style of communication with subjects, which is much more personal than the detached, academic approach. Of course, the detached approach is entirely appropriate to other elements of the research, such as gathering data, analysing results, and so forth.

Happiness and Forgiveness Even under good circumstances, there are individuals chronically unhappy. In the other hand, there are happy people even in the most difficult and life-challenging conditions (Lyubomirsky, 2001). Many attempts have been made to explain this, such as correlating happiness with self-esteem (Furnham & Cheng, 2000), satisfying relationships (Diener & Seligman, 2002), mental health (Lyubomirsky et al., 2005), and forgiveness (Batık et al., 2017). It is evident that individuals with high levels of subjective happiness have more positive thoughts about themselves, view the world as supportive of their happiness, and respond more positively to adverse events and circumstances (Seidlitz et al., 1997). However, cross-cultural effects can have an impact on research results. Initially, in reviewing the literature, there seems to be a strong correlation between self-esteem and happiness (Baumeister et al., 2003). Yet, when cross-cultural effects are taken into account, it is found that this apparent correlation between happiness and selfesteem is not so clear. Cross-cultural studies have found that the correlation between happiness and self-esteem varies between cultures and is stronger in Western cultures than in East Asian cultures (Diener & Diener, 1995; Kwan et al., 1997; Uchida et al., 2008). Therefore, cross-cultural effects may also have an impact on the research into forgiveness and happiness. Given this background, that cross-cultural issues can affect a predictor of happiness, the topic of whether there is a correlation between happiness and forgiveness becomes more complex. In addition, there are a variety of definitions of forgiveness, which in itself complicates the issue. It seems likely that the variety in the definitions is partly due to the background influence of informed opinions about forgiveness. These influences stem from both the academic and popular approaches to psychology and whether forgiveness is placed in a psychological context (Dayton, 2003; Luskin, 2002), or it is being placed in a religious context (Enright et al., 1998). This variety of factors, cross-cultural differences, variations in definitions, and the context in which forgiveness is being placed makes the discovery of correlations and predictors of

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forgiveness a challenge. There is also the factor of the method of forgiveness being used in the forgiveness process and its effectiveness, and to what extent this fits with the social, cultural, and religious predisposition of the subjects. In the following Discussion Paper, an approach to forgiveness is proposed to increase the relevance of forgiveness to potential subjects and therefore increase the acuity of their participation in research. It offers a very specific definition of forgiveness and suggests that the aspect of ‘reconciliation’ is one of the factors that confuse the forgiveness research landscape. It is suggested that clarifying the role of ‘reconciliation’ in the forgiveness process is one of the keys to unlocking the ways in which forgiveness can become more fully understood by researchers and subjects. Furthermore, if aspects of the material are adopted, it could make research into forgiveness more effective and the analyses and quantification of the results more consistent. If the research subject has an inbuilt conception of forgiveness due to cultural or religious influences, and this is different from what the researcher offers or assumes, then this may well be influencing the results achieved in research. Such a definition of forgiveness needs to be simple, clear, and useful to the subjects of the research on forgiveness in order for them to be more likely to understand it and be able to adopt it. The definition of forgiveness and the forgiveness method used in the research also need to avoid offending the subjects existing beliefs. Otherwise, conscious or unconscious resistance to the process from the subjects will colour the results. Therefore, the primary intention of this paper is to offer a definition of forgiveness in accessible terms that the layperson is likely to understand. To this end, and to serve the purpose of bridging the potential gap between the researchers’ perspective on forgiveness and views on the matter the subjects themselves may hold, the following will adopt a more informal and topical style. This is in order to present the views expressed in ways suited to the subjects of the research themselves. It will also rely heavily on empirical factors such as what the subjects of research would normally encounter in their daily life, as that is likely to help them adopt an open-minded view on the topic of forgiveness. This is possibly a topic that they may have previously given little or no consideration to. The following, rather than adopting a style and a format of presentation purely intended to convince academics and researchers in their terms, seeks to convince a wider audience to consider the definition of forgiveness and the utility of forgiveness research. This style of presentation offers the advantage of providing material that can prove useful to researchers in winning the participation of potential subjects in forgiveness research.

Happiness Through Forgiveness: An Essay This essay is intended to present the topic of forgiveness and its effects on happiness in a style that is accessible to the non-academic layperson. Extracts from it could be useful in an academic environment in terms of concepts and definitions that could aid

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research into forgiveness, explaining the process of forgiveness to potential research subjects and for winning their active participation in such research. Our ability to be happy depends on our ability to forgive. This is because the ability to forgive has a powerful effect on our attitude to ourselves, our attitude to other people, and our attitude to life. The practice of forgiveness relates very directly to our capacity to be happy. It enables us to feel peaceful and present at this moment, to be free from bitterness or regrets about the past, and to be free of fears or worries about the future. If we are feeling angry and resentful towards someone, then it is obviously very difficult to feel happy while experiencing those feelings. Similarly, it is also very difficult to feel happy if we are feeling guilt and shame because of a mistake, we made or some ‘bad’ thing that we did. If we feel full of self-judgment, self-blame, and self-condemnation, it is not going to possible for us to feel happy until we deal with the underlying causes of those feelings. Telling ourselves that we “should feel happy” in such circumstances is only going to be counterproductive and make us feel even worse. Taking time to learn to forgive—to forgive other people and to forgive ourselves— helps us let go of feelings of anger, bitterness, and resentment towards other people, and to let go of any self and self-condemnation that could also be blocking our happiness. When we forgive others, it makes us happier because: (a) We let go of the pain of the past and stop maintaining bitter, resentful, and angry feelings that are clouding our minds. (b) We free ourselves to either stay within that situation without feeling bitter and resentful or to walk away from the situation without feeling shame or guilt. For example: if we decide not to stay in a particular relationship, and we have done some forgiveness work, then we do not leave with a feeling of vengeance, but out of clarity that the situation is not working for us—it is no longer contributing to our happiness. Similarly, we will be far less likely to stay in an unworkable relationship out of feeling guilt or shame at the prospect of leaving the other person. In addition, as our capacity to forgive ourselves grows, we become far less prone to being manipulated through guilt and shame. We become increasingly motivated to behave in ways that support healthy and vibrant relationships and to let go of those situations where we feel stuck without the prospect of growth. (c) We are able to grow in wisdom from what we gained from the person or situation. Our mind is not cluttered by bitter, angry, and unhappy feelings, so we can see the ways we have learned and have grown from the experience. This sense of having learned something and being able to find some kind of meaning from experience—no matter how little—also contributes to our sense of happiness and wellbeing. We are then much less likely to create a similar unhappy situations in the future as we have allowed ourselves to grow in wisdom from what we have experienced rather than being diminished by the experience (Kabat-Zinn, 2013).

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(d) As we learn to judge other people less harshly and feel kinder towards them, we will judge ourselves less harshly and become kinder towards ourselves too. (e) If we resent and feel envious of other people because they have more than us— we will block them from being able to help us on our path in life as they will notice that we don’t like them. As we let those resentful feelings go, we will be better able to create healthier personal and business relationships with people who can mentor us and assist us in our goals (Van Tongeren et al., 2018). Forgiving Yourself Much of our happiness comes from the experience of sharing good things with others. Forgiving ourselves enables us to let go of any negative attitudes we have towards ourselves, and this, in turn, gives us more opportunities to enjoy sharing happy experiences. When we forgive ourselves, we let more good come into our lives, and this gives us more good things to share. Forgiving ourselves, therefore, is one of the most generous and unselfish things we can do because of all the benefits it brings to those who associate with us. Self-Forgiveness allows us to be a more giving person. When we forgive ourselves, it makes us happier because: (a) We have less guilt, shame, self-judgment and self-blame, and a lot more space in our life for pleasanter thoughts and feelings. (b) We will then notice that other people find us more pleasant and enjoyable to be around—and we find them more pleasant and enjoyable too. (c) We will allow more good things into our life—because we will feel that we deserve them. Whatever makes us happy, money, love, success, prosperity or whatever, learning to forgive ourselves will help us let more of these good things into our life—because we are no longer keeping them away. (d) Letting more good things into our lives means we have more good things to share, so we have the pleasure of sharing those good things with those we care about. (e) It becomes easier to forgive other people because we are learning to judge ourselves less harshly and more kindly, so we are able to judge other people less harshly and more kindly too. The more we become forgiving of ourselves, the more we become forgiving of other people too.

Happy Attitude Versus Happy Altitude We all know that a combination of habitual thoughts and feelings creates a certain attitude to life. We can also reasonably assume that a person’s attitude affects how they experience the circumstances and events in their life. An optimistic person and a pessimistic person will interpret exactly the same experience very differently.

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However, this is only one dimension of happiness that we could refer to as the horizontal dimension of happiness. It seems very likely that there are other dimensions to happiness, such as a vertical dimension, which we could refer to as the person’s Happiness Altitude. Our habits of thoughts and feelings create a form of momentum, or reinforcement, which tends to maintain those or similar thoughts and feelings. It is like we find ourselves at a particular Happiness Altitude where the thoughts and feelings that got us to that level tend to keep us at that level. To clarify this, imagine you were living in a valley, and the bottom of the valley was filled with dark mist. As you moved up one of the hills at the sides of the valley to a higher altitude, the mist gets less dark and less heavy. As you climb, you feel the mist get lighter and lighter till eventually, it clears, and you step out into glorious sunshine. This experience of sunshine at a higher altitude helps you maintain a happier attitude as you are now in circumstances where it is easier to access and maintain happier thoughts and feelings. Also, the people you now meet at this higher altitude have a happy attitude, which helps you even more to maintain your own happy attitude. In this way, we can consider happiness as not only having a horizontal aspect in how we respond to the events in our lives but also in having a vertical aspect which has to do with ways in which we more skilled and better able to choose people and circumstances which help us maintain a happy state. As we move up the vertical dimension of happiness, we become more skilled at building a lifestyle and choosing companions that support the happy inner attitude we want to maintain. The people at the bottom of the valley described earlier may not even be aware that it is their attitude, which keeps them at that low altitude. They are living with people with thoughts, feelings, and beliefs and people with similar types of unhappinesspromoting behaviour that matches their own. Such a miserable experience of life is ‘normal’ at that level as it is reinforced by their circumstances and by the people around them. It is difficult for them to come to terms with the ways in which their experience of life is self-created. Even when they have a good experience, they may tell themselves that “it will not last long,” and life will go dark again. They believe that their negative thoughts and feelings are protection against further harm such as disappointment and ‘false hope’, when in reality, such thoughts and feelings are the underlying cause of their problems. An attitude of “If I do not expect anything good to happen, then I cannot be disappointed” only leads the person to a very low Happiness Altitude where they become unable to take the ‘risk’ of getting much enjoyment out of any good that does actually happen in their life. Eventually, they might not even recognise the difference between something that is good for them and something which is not because of the dark fog they are living in (Snyder, 2002). Such an unhappy person will tend to mistrust happy people and see them as some kind of oddity, anomaly, or aberration. If the unhappy person has some goodwill or kindness in them, they may tend to ‘warn’ the happy person as to the possible consequences of their ‘folly.’ They may tell such a happy person thinks like, “Do not trust people, because they will let you down.,” “Life is hard.” and “Good things never last.” and so on. What the unhappy person does not comprehend is that the

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truly happy person is fully aware of the challenges of life but is also fully committed to facing those challenges in life-enhancing ways. The truly happy person does not assume that no difficulties will come their way; they simply assume that they will be able to handle such difficulties as they arise, so no need to worry. Many of us tend to drift up and down different levels as our Happiness Altitude changes day by day. Sometimes we are easily able to walk in the sunshine of the higher altitude; sometimes we might wander down to the misty grey areas (and getting enshrouded by the worry and pessimism there), sometimes we might even go down into the dark levels of despondency, despair and even of depression. It is extremely useful to have a method we can use to turn ourselves around if we find ourselves slipping downwards in this way. Practising forgiveness can enable us to prevent, or abort, any downward slide in our Happiness Altitude and also enables us to ease our climb upwards if it feels laborious. This is because forgiveness empowers us to be able to decide how events will affect us so that we are less at the mercy of outer circumstances. Challenging situations, experiences, and relationships that we have not resolved can weigh us down and make it hard to climb up the sides of the valley. As we learn to forgive, our load lightens, and the way becomes much easier. As one of my workshop participants said, “The more I work with The Four Steps to Forgiveness, the more everything changes.” She was surprised and delighted to find that it was not just the situations she was working on forgiving with that got better, but everything else in her life was getting better too. This was because she was learning to live at a higher Happiness Altitude where the people and circumstances in her life were more conducive to maintaining a feeling of wellbeing. She was getting better able to make choices, which would help her to be happy. Another aspect of this raised ‘altitude’ from practising forgiveness is how it affects how we see the recurring patterns in our life. It becomes much easier to solve apparently difficult problems when we practice forgiveness. Imagine you found yourself stuck in a complicated maze and did not know the way out. If part of you could simply float upwards and look at the maze from above, you could easily see which way to go. This is what forgiveness does. It allows you to see your life and your relationships from a higher perspective so that you can easily see your way out of apparently complicated situations. The use of such practices as The Four Steps to Forgiveness allows the individual to discover that they can determine how the events in their life affect them. In this way, they begin to gain mastery over their own thoughts and feelings. They feel freer, more alive, and more open to life. It is like they rise above the normal circumstances of daily life, and they can easily see the way out of situations that previously seemed like a complicated maze. Life comes simpler as they grow in wisdom, as they are able to digest life experiences and move on from them.

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Can We Do Happy? One aspect of the dramatic impact which the capacity to forgive has on our level of happiness has to do with the nature of happiness itself. Most people associate the word ‘happy’ with the word ‘be.’ We say, “I want to be happy,” we do not say, “I want to do happy.” Yet, we spend much of our time and energy doing things which we expect will make us happy. We look for the right mate, the right job, and the right home, all in the expectation that doing these will help us ‘be happy.’ Of course, there is some truth in these assumptions, but we may become so engrossed in doing the things which we believe will eventually make us happy that we may well be making ourselves miserable in the present. The danger of this is that happiness (or misery) is a habit or set of habits of thinking and feeling, and if we create habits of thoughts and feelings, which make us too unhappy for too long, it will make it difficult for us to be happy later. In other words, a sense of habitual struggle will become part of our nature, and this will make it more difficult for us to actually enjoy the successes we eventually experience. We will still have our habitual feelings around our ‘struggle,’ and these can get in the way. You may already know that the ability to delay gratification is one of the indicators of future success, but that does not necessarily mean that it is a reliable indicator of future happiness. Therefore, the ability to delay gratification is not necessarily an indicator of our capacity to actually enjoy any future success. It may even become a contraindication if the ‘delay’ and the sacrifices we make in the meantime are excessive. If we sacrifice too much of the present to a yearned-for or hoped-for future, we damage our ability to be alive at this moment. The capacity to be fully alive at this moment is one of the most important skills we need in order to be happy—because we can only experience happiness now. Forgiveness very much has to do with our ability to be in the present moment. It is a practice that dramatically reduces the negative effect or ‘drag’ that the past has on us in the present. The ability to forgive helps us bring our inner resources, such as our imagination, creativity, and commitment, to the present moment where we need them. When we forgive, such resources are then no longer languishing in an unhappy past, engaged in reliving, or maintaining old scenarios that do not serve us. We are free—or at least freer—to respond to the present moment with a clear-eyed view as to its potential and the new opportunities it offers us to lead happy and fulfilling lives.

Blocks to Learning How to Forgive Since many people want to forgive and are not happy about the fact that they cannot, it behoves us to look at the main blocks to forgiveness and how these can be overcome. (a) They just do not know how to do it. They do not have a method.

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It seems very common for people to have been taught that they ‘should’ forgive, yet not taught ‘how’ to actually do it. Teaching people that they should do things without a similar emphasis on how to do that thing makes people crazy. This seems to be a global phenomenon as large sections of the human population throughout the world seem to have had this experience. There is an assumption in people’s minds that they should be able to forgive, even though nobody has taught them how to do it. It is as if people assume that forgiveness is something we learn to do automatically, like breathing. But look at the world around us! Is there any sign that forgiveness comes to people as easily and automatically as breathing? No, there is no sign of that. Generally speaking, people need to be taught how to forgive. They need to be shown a method that they can then adapt to their own purposes if they want. Some people even secretly wonder to themselves, “Am I the only person who does not know how to forgive?” It has become their dark secret, and they think there is something wrong with them. They have feelings of guilt and shame in relation to the topic of forgiveness. The very thing which ought to free them; has become a burden to them instead. This binds them to not feeling good enough, and it binds them to low self-esteem—all for want of being taught a method of how to forgive. Somebody mentions forgiveness to them, and they feel a twinge of guilt or feel a twinge of shame and want to change the subject of the conversation. But it is not their fault they do not know how to forgive. Nobody taught them how. (b) Afraid to Forgive Another reason that people cannot forgive is fear. They are afraid that if they forgive the person who hurt them, then that person will be in a position to hurt them again. A variation on this is the fear that forgiving someone is rewarding bad behaviour. This fear is based on a misunderstanding of what forgiveness is and confusing it with reconciliation. The whole situation gets a lot clearer when we unpack reconciliation from forgiveness. Forgiveness and reconciliation are different but related processes. First, let us get clear about what reconciliation is: Reconciliation is about what we decide to do about an ongoing relationship with someone. It is about whether we want to maintain a relationship with them and what that looks like. If we are afraid that they might hurt us again, and especially if they show no remorse, then we might decide it is better not to have anything more to do with them. This is particularly true if they are violent, a career criminal, is persistently abusive, or they are simply just not right for us. There might be no good reason to reconcile with such people, and we would need to explore further to see. Therefore, we can make a decision about the relationship separately from our decision about forgiveness. We might even decide that we want to negotiate terms for a possible reconciliation, and that is what I call Tough Forgiveness.

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What is Forgiveness? Forgiveness is easier if you have some kind of practical definition to work from. The one, the writer, has most commonly used in the workshop is: Forgiveness is letting go of wanting to punish. When we are holding on to not forgiving, then we usually want to punish someone, and that is what keeps our unforgiving state of mind in place (Dweck, 2007). Of course, the person we want to punish might be ourselves. Something to notice about this definition is that it is completely unconditional. The person we are trying to forgive can be living or dead—we can let go of wanting to punish them. We might reconcile with them, or we might not want to reconcile with them—we can let go of wanting to punish them. They might have apologised, or they might not have apologised—we can let go of wanting to punish them. Our forgiving them has nothing to do with them, and it is our business; it is not their business at all (Worthington, 2005; Worthington & Wade, 2019). When we see forgiveness as completely unconditional, we are always free to forgive or not as we choose. We do not need to hold back from forgiveness out of fear that the other person will hurt us again because we can choose to forgive and choose not to reconcile with them if that is necessary to keep ourselves out of harm’s way. In other words, they can only hurt us if we reconcile with them, and they have not changed their behaviour. If they have not changed their behaviour, we can still forgive them (by letting go of wanting to punish them), but we do not have to reconcile with them. (c) Anger, sadness, pain, and playing the victim Another reason people sometimes do not want to forgive is the belief that they get value from their anger, their sadness, their pain, and the opportunities, which gives them to play the victim. Anger, sadness, and pain can be a way of bonding with others in social groups or online on social networks. We may have created a sense of belonging based on our shared suffering. We could be relating to others through sharing our experiences of being a victim. It can be to our benefit to be part of a mutual support group. If we later allow ourselves to move on when the time comes to move on. However, in order to move on, we ultimately need to learn to forgive and let go of the past. Anger can sometimes be useful as fuel to help us fight injustice or make changes in our lives. We can get away with that in the short-term, but in the long-term, living off anger can be toxic and bad for psychological and physical health. If you are someone who sees anger as a useful medicine for some situations, bear in mind that too much of any medicine becomes a poison (Yip, 2016; Zakaria et al., 2017). Anger, pain, sadness, and so on are all forms of suffering. If we believe that certain changes need to be made in society and we want to be a part of making those changes happen, we can do this without needing to stay in our suffering and without the need to stay in the unforgiving state, which supports that suffering. We can do this by

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aligning with and joining with those groups and individuals who have gone beyond blame. We can join with those who have a positive vision for humanity and those who have positive regard for their fellow human beings. We can belong to those groups that are out to assist in the unfolding of human potential by encouraging the growth of the best in everyone Holding on to anger is sometimes a defence against sadness. Holding on to sadness is sometimes a defence against anger. Some people are more comfortable staying in their anger and don’t want to deal with the sad, vulnerable part of themselves. They use their anger as a way of keeping their sadness at bay and disassociating themselves from their vulnerabilities. Other people are more comfortable staying in their sadness and don’t want to deal with the angry, aggressive parts of themselves. They use their sadness to keep their anger at bay. They don’t want to accept their anger as it does not fit in with whom they think they are. We may feel more empowered playing the angry victim than playing the sad victim, but we are still playing the victim. Any form of playing the victim is not playing out the best within ourselves and is not doing justice to our true potential to grow into wise, effective, and loving human beings. Also, the aggressive defence we use while playing the part of an angry victim is often experienced as an attack by those, we believe we are defending ourselves against. This can often escalate the situation and make those who oppose us even more entrenched in their position. The Four Steps to Forgiveness focuses on the benefits, that the person will accrue by forgiving a specific situation. This creates incentives which helps the person move away from the ways that they are playing the victim. (d) Self-Judgment “Forgiveness is easy when we find healthy ways to meet the genuine needs of the parts of us which do not want to forgive.” Another reason people find it hard to forgive is self-judgment. Self-judgment causes us to judge and push away the unforgiving parts of ourselves. This causes a split inside us. The logic behind this split goes something like this. a. Forgiveness is good; therefore, the part of me that wants to forgive is good. b. If the part of me that wants to forgive is good, then the part of me which does not want to forgive must be bad. c. In order to be more forgiving, I need to push away the part of me that does not want to forgive. This is bad logic, and it is wrong. Usually, the part of you which does not want to forgive does so out of fear, and it is actually trying to protect us—so it is not bad. It is tempting to assume that in order to forgive, we need to push away the unforgiving parts of ourselves. The opposite is true. In order to get better at forgiving, we need to accept, respect, and integrate the unforgiving parts of ourselves. And this

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does not need to take much time as we can do it in a way that does not involve us in having to go back and relive parts of our unhappy past. When we feel angry and resentful towards someone then raw, primitive, gut-level feelings, may come up. However, it is not actually these feelings that stop us from forgiving. It is our lack of acknowledgement of those feelings that stop us from forgiving. Once we acknowledge our true feelings about the situation, forgiveness becomes a lot easier. This is because, in order to forgive, we need to be honest about what we need to forgive, and that has a lot to do with the feelings that arise within us about that situation. Sometimes our aversion to our raw, primitive, gut-level feelings has to do with the concept we have of ourselves. We might have a concept of ourselves as a ‘nice’ person who never feels bitter hate, blind fury, or an urge to kill. That can get in the way of our ability to forgive if it prevents us from accepting our true feelings about a person or a situation. Covering our genuine feelings with a polite and superficial social mask does not contribute to the forgiveness process, whereas genuine honesty does contribute to the forgiveness process. Can something as important as forgiveness be based on anything other than complete honesty? Not in my experience. Therefore, part of the process of forgiving needs to include a way to become more and more honest about how we really feel. However, although we need to be honest about our feelings, in order to forgive effectively, we don’t need to get caught up in those feelings. There is no need to get caught up in the past; there is no need to relive the past, but we do need to at least acknowledge our honest feelings about the past. We acknowledge those feeling in whatever form they take in the present moment. Forgiveness is real, and like anything that is real, it can only happen in the present moment. We might need to uncover our honest feelings a bit at a time, and that is one of the reasons that The Four Steps to Forgiveness works so well as it enables people to do that. In other words, we can only forgive to the extent we are willing to acknowledge what it is that needs to be forgiven. You need to include all of you, in an honest and genuine way, in order to be able to forgive. Including all of yourself makes forgiveness easier, not harder—in fact, the more you include all of yourself, the more genuine forgiveness happens in your life. Forgiveness then becomes more of an easy natural flow. Often when I give workshops on forgiveness, I notice people’s eyes light up, and they look around with a happily surprised look as if to say (and sometimes they actually say) “Wow, this is so easy…..”

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How to Forgive Forgiveness helps us with both the horizontal and vertical aspects of happiness. It helps us with the horizontal aspects as we become more skilful in shaping how we respond to the events in our life. It helps us with the vertical aspects as we learn to move to a higher Happiness Altitude by making better choices so we can more easily flourish (Seligman, 2011). In looking at the benefits of forgiveness and how effective it is in making us happier, it is only natural that we will want to be able to learn how to forgive—but how to do it? The forgiveness method we promote through The Global Forgiveness Initiative is called The Four Steps to Forgiveness. We promote The Four Steps to Forgiveness because it is an entirely secular method not attached to any religion or philosophy. Practitioners do not need to believe anything in order to use the method, and it is freely and openly available in many different languages. (Even though it is a secular method of forgiveness, there is no reason why those of particular religious persuasion cannot adapt it to their needs.)

Summary The above essay and the previous comments show some of the challenges within the field of forgiveness. Forgiveness researchers have the challenges of discerning to what extent their results are a measure of forgiveness and its efficacy and to what extent they are a measure of the efficacy of their forgiveness definition and related methodology. There are a variety of definitions of forgiveness. These range from the “freeing from a negative attachment to the source that has transgressed against a person” (Thompson et al., 2005) to the more altruistic, and sometimes religiously influenced definitions, which are along the lines of, “a moral response from the victim that seeks to overcome injustice with goodness.” The essay offers what may be viewed as a rather pedestrian definition, “Forgiveness is letting go of wanting to punish.” However, this definition usually evokes agreement and sometimes an almost visceral response from subjects. It is also easy to prove by asking subjects to think of someone they have not forgiven and explored their experience of this. However, sometimes the subjects discover it is themselves that they want to punish. In the writer’s experience, the need for self-forgiveness, even when the presenting issue is the need to forgive another, is surprisingly common. The problem with any definition is that its effectiveness depends on the subject agreeing with it if they are not to resist the forgiveness process covertly or overtly. Many studies of forgiveness do not offer any form of intervention. Instead, they use a process of self-reporting to compare the subject’s answers along the lines of, “What is the likelihood that you would choose to forgive if….?” Yet even these studies can be confounded by the subject not understanding what forgiveness means.

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If a study is undertaken at, say a catholic university, then the very environment itself will lend itself to the subjects giving the answers that they feel they should give. Therefore, the location of where the study is undertaken can have a profound effect. The subject’s response to questions about forgiveness can be shaped by their moral values of what they believe they ‘should’ do, rather than what they will actually do. The essay, therefore, extols a recursive process within the forgiveness method so that the subjects can explore their responses and more accurately express their true feelings as these surface through subsequent explorations that arise within the method. Another issue is that research may assume that the subjects know how to forgive. Yet, part of the reason the subject does not forgive is that they may have no idea how to do so. Their responses to the researcher’s question may awaken their moral dilemma of believing they ‘should’ forgive, but not being able to do so. Those active in the teaching forgiveness as a method of self-improvement have the challenge of presenting a definition of forgiveness and a methodology to the general public, and the challenges of doing so in such a way as to reduce the chances of offending existing beliefs and to reduce the chances that existing assumptions in the minds of the recipients will not get in the way of the forgiveness process (Dweck, 2007). The challenge for those active in the forgiveness field that want to use scientific research to validate their definition of forgiveness, or their methods is that the research is very likely to be using a different definition of forgiveness, a different method of allowing the subjects to be able to forgive, and a different method of delivery of the material. All these are likely to be much more rigorous in an academic setting than in an event, such as a workshop, aimed at the general public (Emmons & McCullough, 2003).

Conclusion As someone active in the forgiveness field offering to the public workshops on “how to forgive,” I have come to the conclusion that it is not generally acceptable to use forgiveness research results to support forgiveness work targeting the general public (i.e., forgiveness workshop, books, and the like). This is owing to the fact that often such research uses a different definition of forgiveness and a different method to help the participants to be able to forgive. Proof of the effectiveness of one method of forgiveness, such as that used in research, does not prove that a different method, such as one used in the field, is of equal effectiveness. The method used in the field, as active research, may be more effective or less effective, but it is not proven either way academically. Subject to this caveat, information about academic research is useful in helping the general public, especially those without religious leanings, to reappraise forgiveness from another perspective—and hopefully be more willing to practice it. Therefore,

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it can be useful and acceptable to allude to research results on forgiveness to help the public to make such a reappraisal, rather than as supposed evidence of the veracity of a particular method. In particular, quoting such research can help members of the public to offset possible sceptical reactions. Such reactions could be owing to an aversion to anything associated in their minds with ‘religion.’ It would be highly beneficial for the general public if the efficacy of different methods of forgiveness (which are increasingly being offered to them) were researched and compared. In the meantime, it is my hope that by offering these insights which I have gleaned as a worker in the field, teaching people how to forgive, that those engaged in research on Forgiveness and Happiness, and other beneficial effects, will find something useful which will help them avoid potential pitfalls and make their research more effective and meaningful. Not the least of these potential pitfalls is that many people have no clear idea of what forgiveness actually is and often confuse it with reconcilation and related issues. The subjects of Forgiveness research are often not neutral actors in the process and if their biases and misunderstanding are not offset this will distort results.

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Chapter 17

Happiness: Developing Skills for Meditation Tho Ha Vinh

Abstract Firstly, this chapter reminds the reader of the Bhutanese vision of Gross National Happiness (GNH) as an alternative development paradigm focused on happiness for all people and wellbeing for all life forms. The GNH framework balances structural conditions that can create a conducive societal environment for people to pursue happiness with ‘Happiness skills’ that create the inner conditions for a happy and meaningful life. Meditation is one of the cores ‘Happiness competencies’ that is a foundation of other skills such as Social and Emotional Learning (SEL). Meditation is a practice that can be found in most of the wisdom and spiritual traditions across cultures. Although there are variations in methods and in the narrative, there are also commonalities across religions. We explore an aspect of meditation in Hinduism, Buddhism, Christianity, and Islam. We also explore various meditation techniques such as Mindfulness and Loving-Kindness Meditation. Current research, especially in the field of Neurosciences, has given a robust scientific foundation to understanding the effects of meditation on the body and mind. This has enabled mindfulness to become ‘mainstream’ and to be applied in many contexts, such as medicine, business, politics, and education. We describe examples of implementation of meditation practices in the field of education with the ‘Happy Schools’ program in Vietnam, as well as an example from the field of business. Keywords Happiness skills · Meditation practices · Social-emotional learning · Mindfulness application · Happy schools

T. Ha Vinh (B) Eurasia Learning Institute, Hue, Vietnam e-mail: [email protected] Eurasia Learning Institute, Palézieux, Switzerland © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_17

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Gross National Happiness and the Inner Dimensions of Happiness The royal government of Bhutan presented its vision of Happiness and Wellbeing: Towards a New Development Paradigm at the United Nations in 2011. The Gross National Happiness Centre Bhutan was created one year later to implement GNHinspired programs. This is how the GNH Centre summarises this new development paradigm: “Gross National Happiness, or GNH, is a holistic and sustainable approach to development, which balances material and non-material values with the conviction that humans want to search for happiness. The objective of GNH is to achieve a balanced development in all the facets of life that are essential for our happiness. We are in the age of the Anthropocene when the fate of the planet and all life is within the power of mankind. Boundless consumerism, widening socio-economic inequality and instability is causing rapid nature resource depletion and degradation. Climate change, species extinction, multiple crises, growing insecurity, instability, and conflicts are not only diminishing our wellbeing but are also threatening our very survival. Today, it is inconceivable for modern society to function without the business of commerce, finance, industry, or trade. These very factors are altering human destiny by the day in extraordinary ways, both positive and negative. GNH directly addresses such global, national, and individual challenges by pointing to the non-material roots of wellbeing and offering ways to balance and satisfy the dual needs of the human being within the limits of what nature can provide on a sustainable basis” (Gross National Happiness Centre Bhutan, n.d.). Furthermore, in the report written by a high-level panel of experts as the contribution of Bhutan to the preparation of sustainable development goals, the following graphic illustrates the main components of Gross National Happiness. These components combine uniquely both the outer and inner social conditions of happiness, including skills that are “drawn creatively from historical experience, wisdom traditions and modern science” (Royal Government of Bhutan, 2012) (Fig. 17.1).

The Deeper Meaning of ‘Happiness.’ If we want to understand the deeper meaning of happiness, we need to make a distinction between two very different experiences that are usually both called ‘happiness.’ In ancient Greek philosophy, two different concepts were used to describe happiness. One was hedonia, and the other was eudaimonia (Diderot et al., 1751). Hedonia describes pleasant experiences, such as sensory pleasures and enjoyable experiences and moods, which are, by nature, short-lived and impermanent. If we take the example of enjoying good food, there is no doubt that a nice meal can be a source of pleasure, but would we continue to eat even the most refined dish beyond reasonable limits? The pleasant experience would rapidly turn into a very unpleasant one that

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Fig. 17.1 Gross national happiness framework. Source Gross national happiness centre Bhutan n.d

could even become a source of suffering or illness. Likewise, all sensual pleasures, if pushed beyond a certain limit, turn into their contrary and become a source of suffering. The most obvious example of this is an addiction in all its various forms, where the quest for pleasure turns into dependence and suffering (Brewer, 2017). This being said, there is nothing wrong with seeking pleasant and pleasurable experiences within reason. However, there is no doubt that these experiences are necessarily short-lived. Consumerist society is based on an endless quest for pleasure through consumption, and we have all experienced how unsatisfactory this quest ultimately turns out to be. Eudaimonia, on the other hand, comes from the Greek roots eu, meaning ‘in harmony’ or ‘beautiful,’ and dämon, which is the word used by Plato to describe our higher being or our true self (Diderot et al., 1751). Eudaimonia, therefore, basically means to live in harmony with one’s higher calling or highest potential. The happiness we speak about in the context of Gross National Happiness does not focus on hedonic satisfaction but rather on creating the inner and outer conditions for a meaningful life, allowing us to live in harmony with our deepest aspirations and our highest potential (Thinley, 2007). In order to understand the deeper causes of true happiness in the eudemonic sense of the word, we need to look into the sources of suffering that disconnect us from our potential for true happiness. Modern western society has focused its attention and efforts on creating the outer material conditions for physical wellbeing. Indeed, it is essential to recognise the tremendous progress in the past hundred years that was made possible through the development of science and technology. Life expectancy has increased significantly, many deadly diseases can now be cured, overall living standards have increased dramatically, and the daily lives of hundreds of millions of people are much more

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comfortable and easier than the lives of our ancestors. Technological and scientific progress, paired with economic development, made these advancements available to many; however, although tremendous development was achieved, it is also striking that many new problems have arisen as unwanted side effects of material progress. A question we might ask is whether focusing all our attention and efforts on material development has caused us to forget the inner dimensions of happiness and wellbeing. Has one of the results of this one-sided development been an increasing disconnection from certain very important aspects of human life? We know that, in modern societies, psychosomatic illnesses—stress-related illnesses, depression, sleeping disorders, eating disorders, chronic exhaustion—have become one of the leading factors of morbidity (Marchant, 2016). There is a paradox that, while societies at large have reached unprecedented levels of material comfort, at an individual level, there is also a great deal of personal suffering, even in rich and peaceful societies. How to understand this? Coming back to the notion of eudaimonia or living in harmony with one’s highest potential or highest aspiration, we realise that the first cause of suffering is a feeling of disconnection with oneself. In all ancient cultures, from Greece to Asia, the notion of self-knowledge was central to a meaningful life (Diderot et al., 1751; Foucault, 1982). By focusing on the outer world and forgetting the inner dimensions of life, modern materialistic culture has contributed significantly to this lack of self-knowledge. From the perspective of Buddhist psychology, this first cause of suffering is called ignorance or avidya. In this context, therefore, ignorance is not a lack of education or scientific knowledge; ´ Ha.nh, rather, ignorance is understood as a disconnection from one’s true nature (Nhât 1997). In the methodology of scientific inquiry, attention is focused on the object of knowledge. This means that, in the pursuit of objective knowledge, the subject is wholly put aside in order to avoid so-called subjective bias. By training ourselves since childhood to focus on the outer world while bypassing the experience of the subject, we create conditions in which we tend to overlook the central importance of our inner experience (Harrington et al., 2006). Furthermore, expectations from families, society, and our employers are mostly focused on outer achievement. They rarely value the richness of our inner life as being equally important. Therefore, this prevalent situation of disconnection from ourselves is not so much an individual problem as a social and cultural difficulty faced by most of us (Scharmer, 2009). Equating happiness and success with material wealth, richness, and social position reinforces this focus on the outer dimensions of life. For many people, it takes an unexpected twist of fate, such as the death of a loved one, a sudden illness, or loss of position or wealth, to realise that these outer achievements are of little value when confronted with deeper challenges. These are just some reasons why inner practices, such as meditation and mindfulness, can contribute significantly to the development of ‘happiness skills.’ These skills help cultivate the inner conditions of happiness, which stand in contrast with outer conditions such as living standards and material progress (Thinley, 2007).

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Happiness Skills: Skills That Can Be Learned Emotions as Seeds in Consciousness: The Baobab and the Rose A significant breakthrough in western psychology and psychoanalysis came about through Sigmund Freud’s topographic schema mapping out the mind as conscious, unconscious, and pre-conscious. Later researchers such as Carl Gustav Jung explored in greater depth the so-called collective unconscious, reconnecting with ancient spiritual traditions and their knowledge of the mind. Buddhist psychology in the past two thousand five hundred years explored through introspection and meditation the human psyche in great depth and gained an understanding that goes far beyond the current psychological knowledge. A central notion in Buddhist psychology is the idea of the ‘seeds’ (bija in Sanskrit). According to this idea, all our potential experiences and emotions lay dormant in deeper layers of our consciousness (called ‘store consciousness,’ or alaya vijnana in Sanskrit). Just as in the soil, these ‘seeds’ can lay dormant for a long time until the right causes and conditions come together to allow the plant to grow (Nhat Hanh, 2002). Likewise, all kinds of emotions remain hidden until certain stimuli, either from inside or from outside, cause them to awaken and manifest in our consciousness. In his book The Little Prince, Antoine de St Exupéry (1943) shared a beautiful metaphor precisely describing this phenomenon: « Indeed, as I learned, there were on the planet where the little prince lived—as on all planets—good plants and bad plants. In consequence, there were good seeds from good plants and bad seeds from bad plants. But seeds are invisible. They sleep deep in the heart of the earth’s darkness until someone among them is seized with the desire to awaken. Then this little seed will stretch itself and begin—timidly, at first—to push a charming little sprig, inoffensively upwards towards the sun. If it is only the sprig of a rosebush, one would let it grow wherever it might wish, but when it is a bad plant, one must destroy it as soon as possible, the very first instant that one recognises it. Now there were some terrible seeds on the planet, which was the home of the Little Prince, and these were the seeds of the baobab. A baobab is something you will never, never be able to get rid of if you attend to it too late. It spreads over the entire planet… And if the planet is too small and the baobabs are too many, they split it into pieces… ‘It is a question of discipline,’ the Little Prince said to me later on. ‘When you finish your own toilet in the morning, then it is time to attend to the toilet of your planet, just so, with the greatest care. You must see to it that you pull up regularly all the baobabs at the very first moment when they can be distinguished from the rose bushes, which they resemble so closely in their earliest youth. It is very tedious work,’ the Little Prince added. ‘But very easy.’» This poetic metaphor clearly shows us how introspection and meditation can help us deal with our emotions. Often, we only notice negative or destructive emotions once they have become so powerful that we are unable to control or transform them, and, as in the story of The Little Prince, our own planet may become destroyed by

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baobabs that have taken over. How many families and communities have been split apart by negative emotions—jealousy, anger, depression—that have destroyed the love, trust, and care between its members? As the Little Prince rightly points out, if we learn to observe the emergence of difficult emotions at the very beginning, it is easy to transform. Once we have let them become too powerful, however, they can easily overwhelm us, leading us to words or actions that we might later regret. Emotions begin as physical sensations, and we can learn to identify precisely in what parts of the body various emotions manifest. For example, fear or sadness might be experienced as a tightening of the chest or anger as a surge in the belly. Both might be accompanied by a change in our breathing rhythm or a change in the pace of our heartbeat. Following these changes, these bodily sensations might manifest as thoughts or ideas, a narrative that justifies the emotion, usually blaming it on something or someone. This negative narrative nourishes the emotion that strengthens the bodily sensation, which in turn adds more fuel to the story. So, a vicious circle begins, one that can escalate into destructive or self-destructive behaviours. When we learn to identify the emergence of a baobab seed or, as the Little Prince puts it, the bad seed of a bad plant, we can interrupt the process by shining the light of mindfulness on these otherwise unconscious movements. The energy of mindfulness has a healing and soothing quality that can embrace any destructive emotion if we ´ Ha.nh, 1997). Therefore, regularly become conscious of it at an early stage (Nhât practising, slowing down, and stopping, returning to our breathing and the awareness of our body, allows us at the same time to regulate our emotions, transforming negative ones, as well as intentionally nurturing positive emotions, such as gratitude, compassion, kindness, and generosity (Nhat Hanh, 2002). Self-knowledge does not end with emotional regulation but can be developed a step further. This involves looking deeply to understand the root causes of the emotions lying dormant in our store consciousness. These causes can be related to our childhood, our family history, genes, society, culture and even—for those of us who believe in rebirth—our past lives. The more we can shine the light of mindfulness in the depth of our store consciousness, the more we can become free from unconscious impulses that otherwise lead us to behaviours that prove to be destructive for ourselves and others. As the Little Prince wisely mentioned, it is, in the first place, a matter of discipline. It is about creating a habit of regular moments of introspection, learning to observe in increasingly subtle ways the sensations in the body, the movements of the mind, and the emergence of emotions at their very early stage. Eudaimonia, or living a meaningful life aligned with one’s own values and highest potential, is only possible if we learn to transform the negative emotions that too often dictate our conduct in daily life. The feeling of being disconnected from oneself, which arises when we pursue our happiness mainly through outer experiences and the acquisition of material things, leads inevitably to a deep-seated dissatisfaction, the feeling that something is lacking and that no matter how much we possess, how pleasant our experiences might be, we are never fulfilled by it. This experience has been coined by Brickman & Campbell as the ‘hedonic treadmill’ (1971). According to this idea, the more money a person makes, the more expectations and desires rise in tandem, resulting in no permanent gain in happiness. On the contrary, because the expected

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satisfaction is so short-lived, we tend to search for more and more at an increasing pace, ending up exhausted without anything significant to show for it (Brickman & Campbell, 1971). Having recognised that happiness skills can be learned by training our mind, transforming negative emotions, and cultivating positive mindsets, we will explore how wisdom traditions of the world have developed methods of inner development to achieve true lasting happiness.

The Anthropological Foundation of Meditation Most spiritual traditions all over the world share a common understanding that being human is not a given but a gradual process of becoming. In addition to this, there is a deep-seated mystery concerning the position of Homo Sapiens on planet earth. If the laws of evolution and the idea of the survival of the fittest only concerned the physical dimensions, there is no way we could understand how our species has become dominant on the planet. Beyond the fact that humans are relatively weak, slow, and much less agile than many other large animals, there is another factor that makes it even more difficult to understand not only how our species has survived but also how it has acquired the position that it has. After their birth, most other mammals acquire all the life skills that they will need during their lives within days, weeks or, at most, within months. Human babies, on the other hand, are born ‘premature.’ When a young human comes into the world, it has none of the survival skills that it needs and will take many years to acquire them. From birth on, we humans are completely dependent on the kindness, generosity, and compassion of our parents and fellow human beings. Therefore, we all experience unconsciously the fact that our very survival depends on the goodwill of others. It takes about one year for a baby to make its first steps, and all the skills that characterise our species—talking, thinking, acting independently—likewise take many years to be trained and cannot be developed spontaneously without human interaction. Paradoxically, however, this weakness is also our strength. While most other animal species reach their final stage of development within a short time and will hardly learn any new skills within their lifetime, human beings don’t have a clear pre-determined set of skills. This initial weakness of being born as unfinished creatures is a unique opportunity to continue learning and shaping ourselves almost indefinitely. What sets our species apart is our ability to learn, to constantly transform and adapt to any environment—not because of our biological apparatus, but because of the flexibility of our mind. Recent brain research has shown that the extraordinary plasticity of the brain offers the biological basis for our aptitude for life-long learning (Yongey et al., 2007). Our unlimited ability to learn and to change is the basis of our spiritual development, and all cultures have created specific tools, techniques, and methods on how to further train and develop the mind. Meditation, in its many different forms, plays a central part in our ability for inner transformation and spiritual evolution.

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To begin with, we will briefly describe how various spiritual and religious traditions have created their own meditation practices in accordance with their specific cultural frameworks.

Meditation in Spiritual Traditions Hinduism The various concepts of meditation (dhyana) and its practice originated in the Vedic era of Hinduism. In the west, Hinduism has been largely identified with the practice of meditation through the influence of famous Indian Gurus, such as Swami Vivekananda, Paramahansa Yogananda, or Maharishi Mahesh Yogi, to name just a few. References to dhyana appear in the Vedas, the Upanishads, the Bhagavad Gita and, most importantly, the yoga sutras of Patanjali who, in 400 CE, synthesised and organised knowledge about yoga in a comprehensive way. For him, yoga essentially consists of meditative practices, culminating in a state of consciousness that is free of all modes of discursive thought. Vivekananda (1907) explains dhyana as. “When the mind has been trained to remain fixed on a certain internal location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called dhyana.” (Goutami, 2016). It is considered a way to become one with the ultimate reality or Brahma. This non-afflicted, conflictless and blissful state of liberation is called Moksha. The Hindu tradition has developed many techniques and methods to attain this state of liberation. These methods including asanas (physical yoga postures), pranayama (breathing exercises), mantra (the repetition of sacred sounds or words), dhyana (contemplation), and samadhi (where the duality between subject and object is overcome in perfect oneness).

Buddhism I have thought of one thing only: dukkha (suffering) and the cessation of dukkha. Attributed to the Buddha, this quote describes the goal of the spiritual path and of meditation from a Buddhist perspective. Born as a prince in the north of the Indian subcontinent, the Shakyamuni Buddha grew up in the context of the Vedantic spiritual tradition, and we know from the various accounts of his early life that before becoming the Buddha, he practised within the yogic tradition. It is understandable, therefore, that there is a close connection between yogic and Buddhist meditation. From the onset, the practice of meditation in various forms has been a foundation of the Buddhist path. In his first teaching, called the Dharmacakrapravartana S¯utra

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(Setting in a motion of the Wheel of Dharma), the Buddha expands the Four Noble Truths that are the common ground of all schools of Buddhism: (a) (b) (c) (d)

The suffering (dukkha) The origin of suffering (samudaya) The cessation of suffering (nirodha) The path leading to the cessation of suffering (marga)

The Third Noble Truth can also be called ‘The truth of genuine happiness,’ while the Fourth Noble Truth could also be called ‘The path leading to happiness.’ This Noble Eightfold Path concludes with the two last steps. These are Right Mindfulness (samyak smr.ti) and Right Concentration (samyak sam¯adhi). The foundation of Buddhist meditation, mindfulness, means maintaining a moment-by-moment awareness of our thoughts, feelings, bodily sensations, and the surrounding environment through gentle, nurturing, non-judgmental attention (Greater Good Science Center [GGSC], n.d.). Concentration is the ability to focus attention single-pointedly. One may think of this as similar to a laser beam that unites all the photons at the same wavelength, thus creating a coherent and powerful ray of light in contrast to ordinary visible light that comprises multiple wavelengths and is not coherent. Likewise, ordinary awareness is more often than not distracted and not coherent. These two complementary activities are the foundation of the training of the mind according to Buddhist practice. Their goal is to transform both cognitive and emotional obscuration in order to reach the full awakening that is considered equal to everlasting happiness. It is often assumed that the Hindu and Buddhist traditions contain the most comprehensive traditions of meditation, grounded in science and wisdom. However, monotheistic religions, such as Christianity and Islam, also have longstanding traditions of meditative practices.

Christianity Usually, one associates Christianity more with the practice of prayer than with the practice of meditation. Yet, there is a long tradition of meditative practices within its various streams. Many years ago, I had a conversation with a Christian nun about the difference between prayer and meditation, and she summarised her understanding in a simple but very explicit formulation. ‘In prayer, I speak to God,’ she said. ‘In meditation, God speaks to me.’ The most ancient Christian meditative practice comes from the Desert Fathers, who were hermits in the early days of Christianity. Some of their practices have been handed down through many generations and are still very alive in the Christian Orthodox tradition (Monastery of Christ in the Desert, n.d.). The most well-known of these practices is called the Prayer of the Heart. This is still performed in Russia, Greece, and other Orthodox countries and consists of the uninterrupted repetition of a short prayer: “Lord Jesus Christ, Have Mercy on Me.” This mantra is often used in tandem with the breathing so that with the in-breath, one says, “Lord Jesus Christ,”

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and with the out-breath, one says “Have Mercy on Me.” This is done while attention has been placed in the realm of the heart (Brianchaninov, 2006; Savin, 2001). A more recent set of Christian meditation practices were written by the sixteenthcentury Spanish Priest Saint Ignatius of Loyola, under the title Spiritual Exercises. These exercises are still practised to the present day by the Society of Jesus (Jesuits). Furthermore, contemporary Christian contemplatives such as Thomas Merton, a well-known American Trappist monk, and Brother David-Steindl-Rast, an Austrian Benedictine monk, continue to develop contemplative and meditative practices in dialogue with Eastern masters such as His Holiness the 14th Dalai-Lama of Tibet (2012) and Venerable Thich Nhat Hanh. In addition to the official Christian denominations, there has always been a stream of ‘esoteric’ Christianity, which has continuously deepened its knowledge and practice of meditation in various forms. The most prominent exponent in the twentieth century was Rudolf Steiner, the founder of Anthroposophy. He developed a systematic path of meditation (Steiner, 1908).

Islam Islam is well known for its rigorous practice of the five daily prayers: Fajr (the dawn prayer), Dhuhr (the early afternoon prayer), Asr (the late afternoon prayer), Maghrib (the sunset prayer), and Ishaa (the night prayer) (Holmes et al., 2019). During prayer, Muslims are supposed to concentrate and meditate on God through reciting the Kuran and the Dhikr (the remembrance of God). Although the recitation of the ninety-nine names of Allah is a widespread practice within Islam, meditation is less of a tradition. Introduced to the west in the early twentieth century by the Indian classical musician Inayat Khan, Sufism is the esoteric, mystical dimension of Islam. Within Sufism, meditation is referred to as muraqabah. It is a practice through which a person watches over their spiritual heart and gains insight into the heart’s relation with its creator. The objective of muraqabah is to purge one’s base characteristics and develop a loftier character in its place. This tradition has developed many different meditation techniques, such as contemplation of God, Sufi mantra meditation, heart meditation, Sufi breathing meditation, and Sufi whirling. The best-known Sufi poet is Jalal Ad-Din Muhammad Rumi, the thirteenth-century Persian master. It is necessary to acknowledge that not all Islamic scholars recognise Sufism as being part of Islam.

Various Practices of Meditation As we have seen, meditation practices in multiple forms are to be found in most of the world’s spiritual traditions, although we have explored only some of them. In the following section, we will concentrate on practices based on the Buddhist tradition. This is because the author has the most in-depth personal experience of Buddhist meditation, having practised it for the last few decades. That is not to say that it is the only valid tradition, but simply the one that the author knows best.

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Mindfulness The Smr.tyupasth¯ana S¯utra (Satipat.t.h¯ana Sutta in Pali) or the Discourse on the Establishing of Mindfulness (Mjjima Nikaya 10) is widely considered to represent the foundation of the mindfulness practice. Its main content describes the four foundations of mindfulness: • Firstly, mindfulness of the body that includes mindfulness of breathing (the mind¯ ap¯anasmr.ti S¯utra / fulness of breathing is also described in a separate text: An¯ Anapanasati Sutta in Pali). This involves mindfulness of postures and movements, mindfulness of the elements that are in the body—earth, water, fire, and air—and the perception of arising and vanishing with regard to the body. • Secondly, it is the mindfulness of sensations and feelings, which are aroused by perception. This involves observing feelings as pleasant, unpleasant, or neutral without clinging to pleasant feelings or rejecting unpleasant feelings and sustaining mindfulness towards neutral feelings and a clear comprehension of arising and vanishing with regards to feelings. • Thirdly, mind or consciousness and awareness of the presence or absence of unwholesome states of mind (the three poisons are ignorance, greed, and hate). This also involves awareness of the presence or absence of wholeness states related to meditation, such as calmness, clear awareness, inner peace, compassion, lovingkindness, and gaining a clear comprehension of rising and vanishing with regard to the mind. • Fourthly, awareness of the objects of mind includes awareness of thoughts, emotions, and other mental formations, as well as the perception of arising and vanishing with regards to objects of mind. This process implies the ability to maintain a clear and calm awareness from moment to moment, observing whatever arises in a non-judgmental way, and letting go of what has arisen without clinging or rejection. All the contemporary techniques associated with mindfulness are basically variations of these four fundamental practices. Thus, mindfulness is a way to train attention and, as it is non-judgmental, it is basically value-free. It gives the practitioner a sense of freedom and spaciousness by not identifying with feelings, thoughts, and emotions as they arise. Nevertheless, in addition to the sharpening of the attention, it is also important also to intentionally cultivate positive qualities and nurture wholesome states of mind. This is where loving-kindness meditation comes in.

Loving-Kindness In Buddhist psychology, consciousness is considered to be a field where all possible manifestations lay dormant in the form of seeds. The assumption is that those seeds that have been ‘watered’ or nurtured will grow and manifest. Therefore, intentionally

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nurturing positive seeds that will bring happiness to self and others is a fundamental part of the inner practice. Metta, or loving-kindness meditation, belongs in this category of exercises. It usually begins by contemplating the fact that we all long for happiness and hope to be free of suffering. Through introspection, we observe how these tendencies exist in ourselves, and we realise that there are legitimate aspirations that are worthy of being cultivated: May I always be peaceful and happy in body and mind May I always be safe and free from suffering May I reach full awakening

This third line refers to the acknowledgement that I and all other beings have the potential of becoming fully enlightened, thus manifesting our highest potential. Having focused our attention on our self, we now turn our attention toward someone we love dearly. We know that our beloved, just like our self, also aspire toward happiness, hopes to be free of suffering, and has the potential of full awakening. Sending our love, care, and compassion to this person, we wish him or her: May you always be peaceful and happy in body and mind May you always be safe and free from suffering May you reach full awakening

Albert Einstein (1950) once wrote. A human being is part of the whole — called by us ‘universe’ — a part limited in time and space. He experiences himself, his thoughts, and feelings as something separated from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons near us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely but striving for such achievement is in itself a part of the liberation and a foundation for inner security. (Quoteland.com, n.d.)

In our daily life we are, more often than not, caught by this “optical delusion of consciousness,” and as easy it is for us to wish happiness to our loved ones, we don’t necessarily feel inclined to do so with people with whom we do not have a close relationship. So, the third step of the loving-kindness practice is to contemplate the fact that everyone has the same aspiration as us and our loved ones and, therefore, we can train ourselves whenever we meet someone, even if only briefly, to hold as a default mode this attitude of wishing them well. Practically, the way we cultivate this state of mind is by visualising someone with whom we do not have an affecting relationship—a neighbour, colleague, shopkeeper that we meet once in a while—and we observe if we are able to send this person towards whom we would naturally feel indifferent the same positive wishes:

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May you always be peaceful and happy in body and mind May you always be safe and free from suffering May you reach full awakening

The fourth stage requires even more and deeper practice. It is now about visualising someone with whom we have difficulties, someone who made us suffer, someone toward whom we feel a strong antipathy. We contemplate the fact that from our narrow perspective, this person might seem very unpleasant, but from a wider perspective, he, or she, just like ourselves and our loved ones, wishes to be happy, to avoid suffering, and also has the potential of awakening: May you always be peaceful and happy in body and mind May you always be safe and free from suffering May you reach full awakening

Lastly, as Albert Einstein advises us, “Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.” And so, we might wish: May all beings always be peaceful and happy in body and mind May all beings always be safe and free from suffering May all beings reach full awakening

Whether this kind of meditation actually has an impact on the people for whom we are meditating remains to be proven, but what we can state with certainty is that it has a powerful effect on the person practicing. By freeing ourselves from this ‘prison,’ we widen our heart, developing more compassion, care, and kindness, and this is certainly a sound basis for a happier life.

Shamata (Calming the Mind—Adapted from Files of Mindful Community) (a) Shamata practice is stopping the mind and Vipassana is looking deeply within. They are not separate but rely upon each other like the two wings of a bird that complete by being side by side. (b) Shamata practice is to stop so that one can settle down to concentrate, recognise, touch,

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nourish, and heal the self. (T. Nhat Hanh, n.d.) The foundation of Buddhist meditation is based on two main practices: Shamata ´ Ha.nh, 1997). Shamata means calming the mind and, in order and Vipassana (Nhât to do that, we need to slow down and quiet the unceasing automatic inner chatter of the distracted mind. Although this practice dates back more than two thousand five hundred years, in our time, it has become more relevant than ever. Compared with our modern urban lifestyle, the pace of life in rural India at the time of the Buddha must have been incomparably peaceful. Nevertheless, even then, the Buddha advised his students to begin their practice by learning how to calm the mind. When we begin the practice of meditation, one of the first observations that we might come to is the ceaseless agitation of our ‘monkey mind’ constantly jumping from one thought to another, going back and forth between regrets of the past and hopes of the future and, more often than not, without a coherent direction of the mindstream. This is the reason why, when we begin to practice, we might feel that our inner agitation worsens rather than decreases. However, this is not because we have become more agitated; it is simply that we are now more aware of it, while in our daily life, we are so distracted that we don’t notice this stirring. Noticing the absence of inner peace is, in fact, the first step towards calming the mind. There are many techniques on how to achieve this state of peacefulness (some of them have already been described in the paragraphs on mindfulness). In essence, whether it is mindfulness of the body, of breathing, feelings, or of the mind, the thing that all these practices have in common is that they bring our attention back to the present moment—the here and now. And by doing so regularly, they gradually bring about inner peace and stillness. In the fourteen verses on meditation, Thich Nhat Hanh describes Shamata as seven inner activities: stop, recognise, touch, nourish, heal, settle down, and concentrate. By stopping, we interrupt the habit energy of inner chatter and distraction, and by recognising, we slow down the stream of consciousness and become able to observe thoughts and emotions as they arise, thereby understanding where they come from and why they manifest. By being in touch with ourselves—our bodies, needs and deeper aspirations—we nourish the positive seeds that are in us and strengthen wholesome attitudes and qualities (Plum Village, 2013). By strengthening these wholesome states of mind, we can learn to heal our past traumas and suffering, which allows the mind to settle down and become peaceful. All these steps are necessary in order for true concentration (samadhi) to become possible. Although Shamata, or calming the mind, may appear at first to be a beginner’s practice, when we truly deepen it, we realise that it has a very powerful healing effect that can create a solid basis for our further spiritual path. Even if we have been practising for many decades, we should always, again and again, come back to the basic practice of Shamata to ensure a sound foundation for our practice.

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Vipassana (Insight) (a) Vipassana practice is to look deeply in five Skandhas and develop understanding to transform suffering. (b) Every breathing and step bring awareness and enables to build energy for mindfulness to touch the wonders of life within and around the person. (c) Helps calm the mind and body and receives nourishment for healing. By bringing the six senses together, concentration is maintained. According to Buddhist psychology, our human experience is based on the five skandhas (aggregates): form, feelings, perceptions, mental formations, and consciousness. This description is not meant as an ontological explanation of human nature but rather as a phenomenological description of consciousness processes. The form is equivalent to our body, while consciousness first arises through the awareness of having a body. When we observe the development of a small child, we can perceive this gradual awakening to the reality of her own body and how her expanding awareness enables her to develop finer motoric skills. Along with the awakening of the body, feelings arise that are an expression of the relationship with the body, which is how we perceive pain and pleasure, hunger and thirst, tension or relaxation, tiredness, or freshness. These feelings fall into three broad categories: pleasant, painful, or simply neutral. For example, drinking a glass of fresh water when one is thirsty generates a pleasant feeling; toothache generates an unpleasant feeling, and simply knowing we are breathing is a neutral feeling. Our feelings do not only arise from within our body; they are also connected with our sense perceptions of the world. A shrill noise generates an unpleasant feeling; a soft melody can create a pleasant feeling, while the sound of the wind can be perceived as either pleasant if it is refreshing, unpleasant if it is stormy, or simply neutral if it is just average. Therefore, our feelings arise as an interaction between outer stimuli and inner reactions. Furthermore, our reaction to the world does not only manifest as feelings but also as thoughts, concepts, and ideas. When perceiving the wind, we might simply react emotionally, finding it pleasant or unpleasant, or we might want to understand the natural laws that generate movements in the atmosphere. Mental formation is a generic term that includes not only cognitive activities but also emotions. Lastly, consciousness from a Buddhist perspective is the notion that encompasses all other experiences. Vipassana is the ability gained through concentration to look deeply into the phenomena of consciousness. Suffering arises from an overidentification with one or several of the skandhas—for instance, identification with the body creates fear of death, when the body will disappear. Identification with

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feelings, too, creates emotional instability, such as depression. The practice of vipassana allows us to loosen the grip of identification, thus creating an experience of spaciousness and freedom that allows us to remain calmer and more serene when facing the unavoidable challenges of life. It also helps us to understand the root causes of disturbing emotions by shedding light on the events or past traumas that have caused these emotions to manifest. According to the Buddha, the path of liberation is attained through understanding rather than through faith; therefore, self-knowledge is the basis for self-transformation, which, in turn, is the path towards liberation. The key competency needed for all these practices is the energy of mindfulness. Therefore all the practices have a common goal: to strengthen our mindfulness, our awareness, and our concentration.

Meditation in Modern Society The Mindfulness Movement The mindfulness movement that has become widespread in the past decade can be traced back to two main sources: • Zen Buddhist Master Thich Nhat Hanh is admired for his mindfulness teachings and as an author for mindfulness and peace. Martin Luther King commended him as, “an apostle of peace and nonviolence.” (Charter for Compassion, n.d.). The focus of his teaching is that mindfulness, being in the present moment, is the source of happiness, peace, and belonging for the self and in the world. • Jon Kabat-Zinn, an American professor emeritus of medicine, developed the concept of Mindfulness-Based Stress Reduction and created a Clinic and the Centre for Mindfulness at the University of Massachusetts, Medical School. Kabat-Zinn studied mindfulness with Zen Buddhist teacherssuch as Thich Nhat Hanh and Seung Sahn. Kabat-Zinn was a founding member of Cambridge Zen Centre and his practice as Buddhist monk and a yoga student, gave him the opportunity to integrate Buddhist learning with scientific findings. He confirms through research the ancient teaching of Buddha that mindfulness can help people cope with stress, anxiety, pain, and illness. The stress reduction program of Kabat-Zinn through the mindfulness-based stress reduction (MBSR), is used widely by counselling, medical, and health centres including hospitals. MBSR is secular as its roots are in spiritual teachings (WikiMili, 2022). Until recently, meditation and mindfulness were considered in western societies as belonging either to eastern religions or as the strange esoteric practices of marginal spiritual ‘cults.’ But this has changed radically for several reasons. First of all, a growing body of scientific research has enhanced a rational understanding of the beneficial effects of meditation on the body and mind. For many years, this field was considered marginal in science, and the first studies on meditation only

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appeared in the 1970s. Some forty years later, in 2016 alone, there were 1113 publications in the English language in scientific literature exploring this topic, and there are currently 6838 published scientific articles available. Prominent scientific institutions in Europe and the United States, too, have created specific departments to study meditation. These include Harvard, Princeton, Stanford, Oxford, and the Max Planck Institutes, to name just a few. Secondly, the mounting demands on employees in workplaces, the overload of information, and the ever-increasing speed of modern life have generated a growing number of burnout syndromes, as well as depression, insomnia, and other stressrelated illnesses (Marchant, 2016). Mindfulness has proven to be an effective method of reducing chronic symptoms that allopathic medicine does not know how to cure. Many corporations, from banks to energy companies, offer mindfulness courses as part of their ongoing training programs. In recent years, mindfulness workshops and practices have multiplied in the most unexpected contexts, such as the British Parliament (Mindfulness All-Party Parliamentary Group, 2015), the World Economic Forum in Davos, the World Bank, and Salesforce.

Mindfulness in the Age of Attention Economics Over the centuries, economics has transitioned from being centred on land-based agriculture to industrial production, services and, more recently, information technology and data. In 2019, five of the ten largest companies worldwide by market value were related to online and information technology: Apple, Amazon, Alphabet, Facebook, and Alibaba. All these corporations depend in various ways on big data for their business model. Attention economics approaches to treat human attention as scarce is an approach to the management of information that treats human attention as a scarce product that can be used to shift the paradigm for managing information issues. Matthew Crawford (2015), said, “Attention is a resource—a person has only so much of it.” Thus, Thomas Davenport and Beck (2002) define the concept of attention as: “Attention is focused on mental engagement on a particular item of information. Items come into our awareness, we attend to a particular item, and then we decide whether to act.” There is huge growth in content and easily available in abundance, attention starts to reduce and thus limit utilisation of information. It indicates that mental capability in human is limited and thus receptiveness of information is limited too. Hence there is a challenge to use attention to filter highly relevant information by human brains in this vast digital world. In her recent book The Age of Surveillance Capitalism, while some of these data are used for improving service, the rest are declared as proprietary behavioural surplus, processed by advanced manufacturing processes referred to as ’machine intelligence’, and manufactured into prediction products that anticipate your actions now, soon, and in the future. Finally, these prediction products are traded in a new

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kind of market she calls behavioural futures markets. As a result of these trading operations, surveillance capitalism has grown immensely wealthy because many companies are willing to lay bets on our future behaviour (Zuboff, 2019). This is how Google and Facebook became wealthy. Therefore, the market is competing for our attention, which means that as the capacity of software and online platforms to capture and keep our attention increases while machine intelligence advances, the overload of information we mentioned earlier will not decrease but will increase. It is our very freedom that is here at stake, and one of the strongest acts of resistance against the commodification of human attention is our ability to direct our own attention intentionally, rather than being manipulated by software and artificial intelligence. From this point of view, mindfulness—the ability to become master over our own attention—is not only good for our physical and mental health, but it is also a political act of defending freedom and democracy.

Mindfulness-Based Stress Reduction Mindfulness-based stress reduction (MBSR) is the evidence-based approach developed by the University of Massachusetts Medical Center professor Jon Kabat-Zinn in the 1970s (Pillay, 2019). It provides secular, intensive mindfulness training to help people with stress, anxiety, depression, and pain. In addition to training attention, MBSR cultivates awareness, allowing people to make wise choices and take wise actions. The MBSR (Kabat-Zinn, 2013) method uses mindfulness meditation, body awareness, yoga, and an exploration of patterns of behaviour, thinking, feeling, and action. Mindfulness is non-judgemental acceptance, and it is the honest investigation of present experience, with the effect of reducing suffering or distress and increasing wellbeing. This includes the acceptance of body sensations, internal mental states, thoughts, emotions, impulses, and memories. Mindfulness skills can be cultivated by mindfulness meditation methods. Over the last two decades, clinical research is engaged in mindful meditation. It does not prove that cancer can be cured (Cancer Research UK, n.d.), but has beneficial effects for reduction of stress, relaxation, adding improvement in the quality of life. Twenty years after founding the MBSR Clinic at the University of Massachusetts Medical Center, Kabat-Zinn established the Center for Mindfulness in Medicine, Health Care and Society at the University of Massachusetts Medical School. MBSR implementation in hospitals around the world was supported successfully. In oncology MBSR was practised in 2015, as a commentary medicine (Liege, 2017). In the same year, some elements of mindfulness practice were multiplied in eight percent of medical school, and education centres dedicated to mindfulness have proliferated (Buchholz, 2015).

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Mindfulness-Based Cognitive Therapy Based on MBSR Teasdale et al. (January 2014) developed Mindfulness-Based Reductio Therapy (MBCT). It is designed to help people with repeated attacks of chronic unhappiness triggered by emotions. It combines the ideas of cognitive therapy with meditative practices and attitudes based on the cultivation of mindfulness. The heart of this work lies in becoming acquainted with the modes of mind that often characterise mood disorders while simultaneously learning to develop a new relationship with them. Research shows that chances of depression returning even if one had clinically three or more times or were in this condition for two decades or more, learning the mindfulness skills helped reduce the chances of depression return (Teasdale et al., 2002). In fact, the evidence from two randomised clinical trials of MBCT indicated fifty percent reduction rates of relapse in patients who suffered from recurrent depression. The MBCT has been endorsed by the UK National Institute of Clinical Excellence (NICE) for prevention of relapse as an effective treatment for the prevention of relapse (Kuyken et al., 2008).

Scientific Research on Meditation and Its Application The Science of Mindfulness In 1975 the professor of psychology and psychiatry at the University of Wisconsin– Madison Richard Davidson, along with the Society for Neuroscience and about 2500 other scientists, attended a historic meeting that marked the beginning of a new era of research in the field of neuroscience. A further turning point in the scientific research of meditation came in 1987 when His Holiness the Dalai Lama and Francisco Varela and Adam Engle created the Mind & Life Institute in Boston. Its mission was and continues to be, “To alleviate suffering and promote flourishing by integrating science with contemplative practice” (Mind & Life Institute, n.d.). This was the beginning of a very fruitful collaboration between renowned scientists and contemplative practitioners coming mainly from the Buddhist tradition. Thus, a study conducted with non-meditator by a quantum physicist and a practicing Buddhist, Alan Wallace at Emory University proves mindfulness as an effective tool for life. Non-meditators were grouped and randomly assigned to practice either mindful attention training or compassion meditation and a third group, an active control, went through a series of discussions on health (Wallace, 2006). The participants were scanned before and after they underwent eight weeks of training. While in the scanner, they viewed a set of images that included upsetting ones, such as burn victims, and the mindful attention group showed reduced amygdala activity in response to these disturbing pictures (Wallace, 2006). The amygdala is more than a reptilian brain. It is a perceiving organ. It switches a person into fight

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or flight mode due to the release of hormones such as cortisol and adrenaline that help mobilise for action when it perceives threats. The amygdala pays attention to important things too, connecting brain circuitry for focus and attention and for intense reactions. This explains, thus, in the grip of anxiety, distraction occurs as well. This experiment, as well as many others that were conducted in various contexts, shows that a mere thirty or so hours of mindfulness practice can have a lasting effect on the activity of the amygdala. These changes do not simply appear during the practice but reduce the overall amygdala activation by as much as fifty percent (Betterhelp, 2022). One of the most significant research projects in the field of meditation was conducted in Germany by Dr Tania Singer at the Max Planck Institute for Human Cognitive and Brain Science from 2012 to 2016. Funded by the European Research Council, this project launched extensive study on eastern and western methods of mental training. Participants practised for eleven months a wide range of mental exercises such as empathy, compassion, self-care, awareness control and regulation, focus, emotion regulations, and perspective taking. The practice was aimed at mental health and social skills improvement. It improved mental health, increased understanding of other’s action/ views/ values, increased life satisfaction (Singer, n.d.). There has been more scientific research into meditation carried out by The ReSource Project (Kok & Singer, 2016), which is a secular program developed by a team of experienced meditation teachers, scientists, and psychotherapists. One of its projects involved more than three hundred volunteers who were divided into four groups. The first group practised mindfulness, entailing body-scan and breath-focus. A second group practised perspective taking, which included observing thoughts via a novel interpersonal practice of ‘contemplative dyads,’ where partners shared their thoughts with each other for ten minutes each day, either through a cell phone ‘app’ or in person. The third group practised loving-kindness meditations, while the comparison group took the same battery of tests every three months. The significant results were that the different types of practices have different effects. The effects were that mindfulness enhances body awareness and inner peace, and stability and helps to focus attention; observing thoughts enhances meta-awareness and cognitive empathy, and loving-kindness meditation boosts warm thoughts, pro-social behaviour, and empathy. Up until this particular project, most scientific research considered meditation as a generic practice without differentiating between the many different methods that fall into this category (Kok & Singer, 2016). Daniel Goleman and Richard Davidson have been pioneers in studying scientifically the effects of meditation while being themselves engaged practitioners. In their book, The Science of Meditation: How to change your brain, mind, and body, the two authors give a comprehensive overview of the most important and methodologically sound scientific research that have been done in this field (Goleman & Davidson, 2017).

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Meditation in Education I would like to share a story about something that happened while implementing a mindfulness-based educational program in Bhutan. A few years ago, I offered a Gross National Happiness in Education workshop for over three hundred students and their teachers at a higher secondary school in Punakha. This workshop included various mindfulness and meditation practices. One of the exercises I offered was a meditation inspired by a poem of Vietnamese Zen Master Thich Nhat Hanh: Breathing in, I see myself as a flower. Breathing out, I feel fresh. Flower — fresh. Breathing in, I see myself as a mountain. Breathing out, I feel solid. Mountain — solid. Breathing in, I see myself as still water. Breathing out, I reflect things as they are. Water — reflecting. Breathing in, I see myself as space. Breathing out, I feel free. Space — free.

Sometime later, I returned to this school. As I walked into the main courtyard, where all the students met every day for morning assembly, I saw two posters on the wall. Each had beautifully written poetic comments on this meditation exercise that we had practised during the workshop. I asked the principal who had written these beautiful texts, and he told me the following story: ‘In the middle of the school year, even though the class was overcrowded already, we had to admit a seventeen-year-old student (it was an emergency admission). The principal of his previous school told me that this student had been severely misbehaving, and they thought that going to another school was a way to give him the last chance. We accepted him even though we were not sure if he would be able to adapt to this new environment. And sure enough, after a short time, his misbehaviour started all over again. He drank alcohol, ran away from the hostel where he was staying, did not work properly in class, did not do his homework, and even used forbidden substances. Every other day he was summoned by his class teacher, the vice-principal, or members of the ethics board. We were at a loss as to how to help him. Then one day, during the morning assembly, I explained to the students your mindfulness exercise, and we practised it all together. A few days later, when the student had once again done something wrong, and I had summoned him to my office,

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I suddenly had an idea. I asked him, ‘Do you remember the mindfulness practice we did the other day, and did you understand it?’ He replied that he understood it and that he liked practising it. So, I asked him to practise it regularly and to write on two posters the experiences he had while doing it. He agreed, and some days later, he came with two posters and asked where he could put them up. On these posters, he had described how, by practising this exercise, he had realised deep down that the stability of the mountain was already in him, and he only had to come back to himself to find it; that the freshness of the flower and the clarity of the lake were all part of his being and that, most importantly, freedom was available at any time, even within the constraints of school discipline. It was not necessary to break the rules and push the boundaries to experience freedom. This is what the principal shared with me: When I read them, I was impressed. They were beautifully written and showed deep understanding, so I praised him and asked him to put them up in the courtyard and to sign his name (although he was eager to hang the posters, he felt shy to sign his name). The next morning, when all the students were together for the morning assembly, I spoke about how that student had been difficult, had not behaved well since he arrived in the school, and had been a great worry for his teachers. But I also read the posters he had written and said that I realised he had wonderful potential, and these beautiful seeds only needed to be watered to grow. After this event, the transformation was almost miraculous: his behaviour changed completely; he stopped using drugs and alcohol, never ran away from the hostel anymore, and learned so well that he passed the yearly exam with good grades. His teachers and I could hardly believe the transformation that had taken place.» (Personal communication). Upon hearing this story, I was deeply moved that such a transformation was possible and could see that several factors had contributed to it: a caring principal creating a positive school environment, the mindfulness practice itself, the reflection process that started by writing the posters, and the acknowledgement by the principal of the student’s true potential in front of the whole school community. This event reinforced my belief that one should never despair about misbehaving teenagers. Given the proper attention, recognition, compassion, tools, and practices, most of them have the possibility to transform in the way this student was able to do.

Mindfulness in the Classroom in the Age of Digital Technology Paying attention in the classroom has become a major challenge. Several researchers describe the era in which we live as the age of distraction, and there is no doubt that technological devices have changed human behaviour and relationships dramatically. Most teachers experience first-hand the ever-growing challenge of keeping the attention of students focused over long periods of time. A recent survey of nearly two thousand five hundred teachers found that eighty-seven per cent report that new technologies are creating an easily distracted generation with short concentration spans (Purcell et al., 2012). In developed countries, attention deficit disorder has become an epidemic and represents a major challenge for schools. These are just some of

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the reasons why mindfulness and other methods of attention training have become necessary, and more and more schools around the world are introducing them as part of their daily practice. A growing body of research demonstrates the benefits of regular mindfulness practice in the classroom. Mindfulness and attention training are practices that can help students of all ages tune their instruments of learning. This has an impact on their entire being—body, mind, heart, and brain—and has been proven to enhance students’ relationships with their peers and teachers. Thus, the social climate that is also crucial to optimal learning is also improved. Why not teach students through regular practice how to pay attention and listen deeply? The approach of mindfulness is a natural pathway for developing that capacity, rather than simply exhorting students to pay attention, as so often happens in classrooms when teachers themselves are also stressed beyond limits. Awareness is a natural human faculty that is probably not appreciated within educational circles to the degree that thinking is appreciated. While we spend a lot of time training children’s thinking through all of the academic disciplines, the development of awareness is not systematically and intentionally trained. And yet, this is an essential skill not only for developing critical thinking but also for cultivating emotional intelligence. Schools have long recognised the importance of physical education and sports since the benefits of movement and exercise across the lifespan starting from childhood are well established. Most time in the classroom is spent only on training the intellect, although artistic practices—such as music, painting, sculpture, and theatre—are powerful and playful ways to develop emotional intelligence and social skills. In a similar way, mindfulness training in schools can be taught as a kind of awareness education where the muscle of mindfulness is awakened and strengthened through ongoing practice.

The Happy Schools Project in Vietnam The Happy Schools project is a teacher training program that helps educators create a happy and healthy environment in the classroom, thereby supporting the wellbeing of students from kindergarten to high school. It is based on three modules that are taught and practised over a one-year period, with onsite support to help its implementation in the classroom. The Happy Schools Project is currently piloted in Hue Province in Vietnam as cooperation between Eurasia Learning Institute for Happiness and Wellbeing, Hue College of Education, and the Department of Education of the province, under the supervision of the Ministry of Education and Training in Ha Noi. It is our hope that after a careful scientific assessment of the outcome of the project, this program will be included in the overall educational strategy at the national level in Vietnam. According to a UNESCO report, schools in most countries are facing increased cases of bullying and stress, in addition to several psychological and physiological diseases affecting children and teenagers. Schools that can promote happiness are

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key to ensuring better wellbeing, health, and achievements, as well as success in future life and work (Evans & Howarth, 2019). Happy Schools embrace the diversity of talents and intelligence by recognising values, strengths, and competencies that contribute to enhancing happiness (UNESCO Office Bangkok and Regional Bureau for Education in Asia and the Pacific, 2016). True happiness in this context is not egoist pleasures and fleeting feel-good moods, and it can be achieved if students have the opportunity to (Same Skies, 2019): (a) Achieve their full potential: develop self-knowledge and emotional competencies through self-care and mindfulness, developing emotional competencies through creative talents. (b) Live in harmony with others: learn about becoming responsible citizens and thus contribute to a happy society through care for others, developing meaningful relationships through listening skills and social competencies. (c) Respect, protect, and live-in harmony with nature: develop ecological literacy through learning about climate change and sustainable lifestyles. As we have discussed previously, scientific research shows that happiness is something that can be learned. Learning, in and of itself too, can also be a source of happiness. This is achieved by enhancing relevant values and competencies. The current science of happiness recognises several skills that can be trained in order to enhance wellbeing. These include mindfulness, care, compassion, generosity, gratitude, altruism, kindness, and perseverance, among others. These skills are also reflected in UNESCO’s concepts of “learning to live together” and “learning to be.” Schools that prioritise learner wellbeing have the potential to be more effective, with better learning outcomes and greater achievements in life (GGSC, n.d.).

Social and Emotional Learning (SEL) in the Classroom “The mind is not a vessel that needs filling, but wood that needs igniting” Plutarch ((66 AD–67 AD). SEL is based on five fundamental skills that equip us with the necessary tools to be able to create a conducive environment in the classroom: a. Self-Awareness and Self-knowledge: “Know thy self ” is an ancient saying common to most cultures. To understand the world, one must begin by understanding ourselves. This goes beyond mere intellectual knowledge, it also includes understanding our emotions, knowing our strengths and weaknesses. b. Self-management and Self-transformation: Understanding ourselves is the foundation that allows us to deal constructively with our difficulties, weaknesses, and painful emotions. It also shows us the way how to cultivate intentionally positive traits and attitudes that contributes to our own happiness as well as to the happiness of others.

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c. Social awareness: It is the foundation of our abilities to live with others. Empathy is a natural skill inborn in every human being, but it can be further cultivated through practices and trainings. d. Relationship building: It is the most important dimension leading to a happy and fulfilled life. Learning friendship and love is at the core of what young people need to develop harmoniously. e. Responsible decision making: The four previous competencies must work together harmoniously for a human being to be able to take ethical and responsible decision. These will impact his/her own life as well as the lives of others, society, and even the Planet. Self-awareness and Self-care are essential for a harmonious development and the full unfolding of all the potential of each child. Self-awareness is the ability to observe, identify, and understand one’s own emotions, thoughts, and values and how they influence our behaviour. This includes capacities to recognise one’s strengths and limitations with a well-grounded sense of confidence and purpose. It is easy to understand how theses abilities play a crucial role for happy and successful schoolyears. It can and should be an integral part of every education system to systematically train these skills that are a stronger predictor of success than the IQ. The practice of Mindfulness and the development of Social and Emotional Skills are interdependent. To be able to observe our inner life, understand our emotions, become aware of our strength and weaknesses, to listen deeply to others and understand their true needs and deepest aspirations, we must learn to bring our attention back to ourselves, and transform the habit of distracted awareness that is the prevalent state of mind.

Empathy Central among social competencies is the development of Empath. Empathy is the ability to feel the emotions of another human being. Research has shown that empathy is a natural ability that can manifest even at a very early age, because it is linked to a function of the brain related to the mirror neurons. Even very young babies can perceive and react to the emotions of their mother or their caregiver. One can understand that during evolution this ability to perceive the inner state of another person has played a central role in our survival. Therefore, we can admit that not only is empathy naturally given, but it can also be trained and further developed and refined. Children spend approximately 5 to 7 h a day with a teacher, for about 9 months per year. During this time, one of the core parts of the teacher’s work will be creating a caring, trusting, understanding, and supportive relationships. Communication skills are of particular importance for creating this quality of relationship. In a school context, it is especially challenging for teachers to maintain a caring relationship with students when they are not doing what they want them to do.

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Research shows that when an adult expresses this quality of relationship towards children, their brain generates hormones that make them happy, calm, sociable, motivated, and creative. Their brain develops favourably, and they memorise and learn better.1 A robust body of research also shows strong positive correlations in the teacher-student relationship, in terms of the quality of academic performance, the development of the student’s social skills, and their wellbeing.2 Core competencies of a Happy teacher: she or he know how to. • • • • • • • • • •

Establish caring, trusting, understanding, and supportive relationships Facilitate exercises to develop empathetic interactions Facilitate caring circles Practice deep listening Guide students to learn how to practice deep listening Demonstrate compassion with my colleagues, with my family, and with students Encourage students to behave in a compassionate way Be aware of the need behind my own emotion Guide students to understand the needs behind their emotions Integrate moments of extending care into daily class life

A warm and friendly learning environment ranked as the most important factor for happy schools, with the findings indicating the need to place more emphasis on greetings and smiles, as well as introducing more open classrooms, colourful and meaningful displays, music, and creativity, thereby generating a more positive school atmosphere. Another important criterion for happy schools is the positive attitudes and attributes of teachers, which includes characteristics such as kindness, enthusiasm, and fairness. The role of the teacher is to serve as inspiring, creative, and happy role models for learners. Positive and collaborative values and practices are also a very important criterion in making schools happy. Such values and practices include love, compassion, acceptance, and respect. Lastly a secure environment free from bullying creates the necessary foundation for Happiness and Wellbeing in the classroom.

1

Champagne, 2008, Gordon 2010, Björnsdotter 2014, Whittle, 2014. Baker et al., 2008; O’Connor, Dearing, & Collins, 2011; Silver, Measelle, Armstron, & Essex, 2005.

2

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Meditation in Business A Shift in Consciousness The starting point of any true social innovation begins with a shift in mindset and a process of inner transformation. The same holds true when implementing a mindfulness-based happiness project in a business context. In my experience, all successful projects begin with the buy-in of leadership at the highest level. For this reason, family-owned businesses are easier to transform if the owners are honestly committed to bringing about change. Firstly, they are not dependent on shareholders, and, secondly, family businesses tend to think in terms of legacy and impact for future generations. Thirdly, many of these businesses have a family tradition that includes certain values that were instilled by the founders. This is obviously not always the case, but three of the companies I have worked with fall under this category: B. Grimm (although now the power of division has gone public, while the overall direction has been maintained), Eileen Fisher, and Bitis.

The Happy BITIS Project Bitis is the largest shoe company in Vietnam. It started in 1982 as a small-scale workshop with twenty workers producing mainly flip flops. From this small beginning, Bitis has grown on a nationwide scale, producing twenty-five million pairs of shoes of different styles every year. It now has one thousand five hundred stores countrywide and employs over eight thousand two hundred workers. Cindy Vuu, the current Chief Executive Officer, and daughter of the founder of Bitis, is the first Vietnamese business leader to implement a full-scale happiness program in a company. We interviewed her to understand the perspective, motivation, and vision of a CEO and co-owner of a major company. Could you please introduce yourself and explain your position in your company? My name is Cindy, and currently, I am the CEO of Bitis, a family-owned business, of which I am the second generation. My parents are the founders of the company. During my school years, I always used to spend time in the factories to understand the kind of work I would be doing with the company. After graduation, I worked as an export manager. At the time, I met a lot of my customers who had longstanding experience in the shoe manufacturing business. I remember they always used to say, “The shoe industry is full of hardship! I do not want my children to work in the shoe industry.” This led me always to aspire to transform our industry. I always asked myself: How can we produce shoes in a happy way and not just with hardship? This is when I first got the idea for Happy Bitis, and the leading question was: How can we produce shoes in a happy way? Later on, I created my own brand to experiment with the spirit of a start-up company and to experience what it is like to work in a start-up. In 2010, I implemented

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the Enterprise Resource Planning program to help to manage IT in the company, and in 2016–17 I moved to the marketing department. Here we implemented a very successful marketing campaign called ‘Bitis Hunter,’ which is a very popular brand for young people. Could you tell us about the history and current situation of your company, including its vision, mission, strategy, and factual elements? Our company is the biggest shoe brand in Vietnam. We have been in the industry for thirty-seven years, so people in Vietnam consider Bitis the heritage brand, the shoe brand that helped re-establish the country after the war and helped the economic development of the country. Our mission is to produce good products for the Vietnamese consumer. Our slogan and mission since we started the company has been ‘Cherish Vietnamese Feet,’ and almost every Vietnamese person owns a pair of Bitis shoes. In fact, we are often considered to be one of the best-known childhood brands; parents used to buy our products for their children, and now as these children grow up, they still buy our shoes for their children. Our company covers different kinds of products—sandals, flip flops, and shoes, from infant sizes to adult—therefore, we cover a wide range of complexity in the company. We currently have eight thousand two hundred employees, four factories, and seven branches around the country. One of the biggest differences between our company and others is that we cover the end-to-end process: we source the material, and we produce and sell the shoes. One of the missions going forward is that we want to create a happy, productive working environment where all of us learn, live, and work together as a happy community. I feel very inspired by this mission. What was your motivation when you decided to embark on the Happy Bitis project? I have been working in the company for forty years, and sometimes work is happy, and sometimes work is not happy. When I started to practise mindfulness and to develop my own happiness skills, I saw how this really helped my life so that I feel very fulfilled. I want to help my colleagues to reach a happy state, just as I have. It is really important to me that my colleagues enjoy and find meaning in their work, that they find opportunities to grow through their work and that they can be happy. The Happy Bitis Project allows for a different way to look at life and for work to emerge. It is so important to me to bring this awareness to my colleagues because they can be successful in their work but also have a happy life. What has been done so far? So far, we have organised three retreats. The first was for the executive team in order to introduce the Happy Bitis Project and happiness skills at the top level. The second retreat was for thirty-five ambassadors so that they can be the Happy Bitis ambassadors inside the company. During this retreat, the focus was on developing happiness skills and connection with self. We also had a Compassionate Communication training session in order to help people communicate better in the team. I found the Compassionate Communication workshop effective because, with eight thousand two hundred people working together, we can reduce the number of conflicts between that many people. In the company at the moment, for example, whenever a conflict arises, we hold a session to identify the needs of each person and find a way

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to resolve the conflict together creatively. Most importantly, we try to do things in an authentic way—some relationships are better than others, and there are sometimes conflicts that are more difficult to resolve, but we try to be authentic in whatever we do. A team from Bitis also spent three days visiting and experiencing Tinh Truc Gia (The Peaceful Bamboo Family (TTG)) in Hue, which is a living community for people living with disabilities that embodies the values of GNH. This was a powerful experience because it allowed the team to really see that everything, they learn through the Happy Bitis Project, such as mindfulness and happiness skills, is not just a concept but overarching values that are capable of being experienced and embodied. What are the next steps that you envision? Right now, we are in the process of bringing awareness about happiness in life and work, so the next step is to work together with Eurasia Learning Institute to formulate a GNH framework to measure the happiness and success of the company. I always think about three dimensions: profit, people, and planet. We are in business, but we want to make sure that the end result will focus on these three pillars so that we have a sustainable business in which people are happy and grow together, doing our best not to harm but to preserve the environment. What are your highest hopes for this project? My highest hope is for all my colleagues to be happy at work, with all of them finding meaning in their work. I hope that as a flourishing community, we can spread happiness out to the surrounding community so that, in the end, we can change Vietnamese society.

From Happy Individuals to a Happy Organisation When we help a company in its shift to become a Gross National Happiness organisation, it is important to remind ourselves that systems and structures are always the manifestations of the way people think, feel, act, and relate to one another and to the world. Therefore, in order to be sustainable, structural changes need to go hand in hand with a shift in consciousness. If we manage to strike the right balance between structural changes and inner transformation, we create a virtuous circle where the conducive environment supports the transformation of consciousness, and the new mindset allows for the different systems to be truly efficient. The challenge is to be able to gradually transform longstanding habits that determine behaviours and relationships within an organisation. Therefore, when we work with businesses or other organisations, our priority is to create transformative learning events that support a new narrative that is aligned with the vision and the mission of the company. When we worked with B. Grimm, we developed programs at three different levels. First, we trained ‘GNH ambassadors,’ who were people within the organisation that we identified as having good communication skills, a large network, and who were listened to by other staff members regardless of their formal title and

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position. These people were known as innovators, early adopters who displayed an appetite for change and new ideas. Their task was to spread the message of GNH both through formal channels of communications, such as newsletters, websites, and specific information events, as well as through informal channels such as conversations, staff meetings and similar events. Secondly, we trained GNH trainers who practised happiness skills in an intense way and acquired a good knowledge of the GNH framework principles, indicators, and methodologies. This group included Human Resources people and trainers but went far beyond this limited constituency to include engineers, salespersons, and other professionals that were known to have good competencies in training others and passing on skills and knowledge. Thirdly, we had specific workshops for senior management. These workshops were much shorter and quite intense residential retreats, as we knew that it was crucial to have the buy-in of the senior executives and management of the project was to be successful. It might seem an idealistic and unrealistic goal to want to change the corporate world that is focused on profit, but in my experience, it is not only feasible but also absolutely necessary. Business is the leading force in society today, and only if a significant shift in mindset comes about in this field can we hope to achieve a happy and compassionate society. Furthermore, in my experience, many people in the business sector have an aspiration to make a positive contribution to society, and when given the opportunity, most will embrace it with engagement and motivation.

Conclusion I believe that transforming education and business are the two most effective leverages to change society towards happiness and wellbeing. The values and competencies that we train in education build the foundation of tomorrow’s society; therefore, if we want to bring happiness to society, the best place to start is to bring happiness to the classroom. This requires prioritising mindfulness and social and emotional learning (SEL), as well as education towards sustainability. The economy can be part of the problem or part of the solution. Either we continue with ‘business as usual,’ with harmful consequences for society and the environment, or the business community realises that it can become a movement for authentic development, not just by contributing to economic growth, but by promoting happiness and wellbeing for all people, while preserving our precious planet. In both cases, education and business, a shift in mindset is the starting point of any sustainable transformation. Mindfulness and meditation represent valuable tools and methods to bring about this necessary change.

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Chapter 18

A Multidisciplinary Approach to Understanding Wellbeing in Dying Krittika Sharma

Abstract While it is essential to understand the purpose of happiness and wellbeing in life, it is equally important to do so in death and dying. One might argue that it is necessary because it enhances the way we live, thereby impacting our quality of life. However, there is no clear evidence that informs us about why it happens when it does and what happens to us once we experience it. The goal is not to reduce the significance of the loss but to empower people and their loved ones with meaningful ways to approach the end. It consists of philosophical offerings and practical applications to the approach and innovations so that dignity can bloom even in life-altering events when we focus on giving assurances and designing for the emotional and vital human needs. It uses a multidisciplinary approach to unearth literature, frameworks, and case studies that help support the relevance of the universal and yet, the enigmatic reality that is our human mortality. The chapter focuses on what it means to create closure for ourselves and hopefully inaugurate the journey to designing for death with dignity, wellbeing, and contentment that is derived from a sense of agency. Keywords Wellbeing · Dying · Human · Death · Connection · Institutionalised dignity · Accepting duality · Caregiver · Personhood · Self

The following chapter is written from a multidisciplinary approach and understanding as the subject of death has been explored by experts in various disciplines. The present author presents insights to approach and understand happiness and wellbeing in death and dying through published material and case studies, and findings from personal (author of this chapter) research and inquiry.

Maajhi—in Hindi: The ferryman—one takes you across a river. ([email protected]; www.maajhi.com). K. Sharma (B) Founder & Creative Director, Maajhi, India, Canada e-mail: [email protected]; [email protected] Behavior Design Lead for Health & Life Sciences, Fractal Analytics, India, Canada © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_18

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All the case studies are conversations and interviews that were conducted by the present author between 2016 and 2021. The names of the participants have been changed for anonymity.

Case Study: A Good Death Shonali was a retired school principal. She was a disciplined and respected woman who created her own path. Her voice was gentle yet firm, and her short silver hair made her look distinguished. She led by example, carried herself off with utmost grace, and impacted the lives of countless children and educators. Unfortunately, illnesses came unexpectedly. Shonali was no exception to this lifealtering reality. She followed the various protocols, and there were several attempts to treat her cancer. However, when she learned that her condition was untreatable, she chose to curate her remaining days like how she had always lived life. She focussed on the things that mattered to her–from simple things like drinking her morning tea on the balcony amid her favourite trees to having her home look exceptionally beautiful when she entertained her guests over a meal, spending time with her family as a family, and most importantly, to be their advisor and guide on how she wanted to pass the remainder of her finite days. While the family struggled with their personal and collective grief during this time, they focussed on her request and ensured they did their best so that she continued to be Shonali, the mother, the wife, the grandmother, the friend, and the mentor alongside the Shonali who was dying. Shonali was sure that she didn’t wish to die in a hospital. She found it impersonal and unnecessary. Towards the end, musicians came to play for her to soothe her pain, and ultimately when she passed, she was surrounded by her loved ones. She had even discussed the finer details of when the time comes, that her loved ones would let her go and not fight the inevitable reality that was going to change their lives. She wanted to be Shonali until her very last breath, and her choices, along with her support system, allowed her to be so. The present author met Shonali’s son and daughter-in-law weeks after the cremation. They shared that despite it being a painful and life-altering experience for the family, it was a good death because it retained Shonali’s dignity and her choice to flourish until the very end. She wasn’t just a patient in pain who was fighting to win, but a person who had accepted her mortality and empowered herself and her family to be prepared to complete her story and continue on theirs. (Prateep & Reshmi, personal communication, July 2021–March 2022).

The Importance of Shonali’s Story Our mortality is perhaps the biggest mystery of our lives. There is no clear evidence that informs us about why it happens when it does and what happens to us once we

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experience it. This lack of clarity gives birth to fear, anxiety, uncertainty, and a loss of control. We cannot bargain for its occurrence and its impact on ourselves and others. Our internal response to these unresolved complex emotions is to conceal and ignore them. We disown and suspend their presence until we are faced with it and instead focus on life. Our external response comes in many forms—we simply wait for the future to come to us, practice cultural and religious norms that help us cope with the inevitability or rely heavily on the marvels of technology and medicine. In today’s progressive world that allows us to live longer, death can often feel fixable, avoidable, or defeatable. The late neurosurgeon and writer, Dr Paul Kalanithi, remarked about this in his book when he was faced with the reality of his mortality. In his experience, he realised that “the problem wasn’t really a scientific one. The fact of death is unsettling. Yet there is no other way to live” (Kalanithi, 2016). Poignant stories like Shonali’s become inspiring beacons of light in the vast majority of stories we hear about death and loss. One might wonder what prompted her to be so proactive in death. However, one could argue that we exercise this very sense of agency in various facets of our lives on a daily basis. In doing so, it allows us to be who we are. The death of a person brings loss to many. However, dignity can bloom even in life-altering events when we focus on giving assurances and designing for the emotional and vital human needs. Here, the need is to be seen as life until the very last breath and to be a person rather than an incapacitated and unwell patient (Miller, 2015). So why do stories like Shonali’s stay with us? They are a testimonial to our inherent spirit-a way for us to see how we are all capable of human vulnerability and courage, and an example of how using the very fear of the end and the experience of how we have already lived can enable us to complete our story in our own way (Insights gathered from Palliative Care Conference titled “Death and Dying in India: Negotiating the Maze,” November 9 & 10, 2019). One could even say that this courage to have a good death allows us to create a sense of dexterity between sorrow and joy. By allowing ourselves to recognise this crucial insight, we can successfully understand that mortality is perhaps more human and connected to us than we give it credit for and, by putting ourselves at the centre of planning, one’s inevitable end might just be a winning final last waltz. With Shonali’s story, we can infer that through introspection, communication, and volition, there is room to design one’s passing, thereby acting on the fear of death and providing a sense of certainty and comfort for those left behind. This chapter focuses on what it means to create closure for ourselves and hopefully inaugurate the journey to designing for death with dignity, wellbeing, and contentment that is derived from a sense of agency. How we might become the authors of our stories until our final breath so that illness, pain, ageing, frailty, or a loss of control do not solely define our last living chapter or experiences. The requests that are considered uncomfortable, insignificant to share our views on, like where we wish to die, medical directives, cremation services, deciding what is done with our possessions and more, could bring peace and clarity rather than the pain and fear of

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anticipated loss that comes with avoidance and circumvention (Miller, 2015). This sense of preparedness and keeping our things in order could convert some of our fears into a kind of happiness that is defined in Buddhist philosophy as peace of mind. His Holiness, The Dalai Lama (1998), says “happiness is a state of mind. With physical comforts, if your mind is still in a state of confusion and agitation, it is not happiness. Happiness means calmness of mind.” This also eases the subsequent journey of family members left behind. Death happens unexpectedly, no matter how prepared we think we are. We cannot circumvent it. We cannot avoid it. That is a journey that must be undertaken and is rarely surpassed (Rinpoche, 2020). The present author suggests that we must acknowledge and feel our grief for our mortality and that of our loved ones. In this time, during our suffering, there is still an invitation to create a sense of wellbeing. There is a dignified sense of completion and closure when it is planned when we can say that our loved ones did it their way. It comes with a sense of relief, too, as we can play an active role filled with clarity as opposed to avoidance, erratic, and fear-based planning. Talking about mortality may be painful and frightening in the beginning; not talking about it can be far more painful and, in the long run, negatively impacts both those dying and their loved ones. When we are equipped with the ability to approach our end of life as another crucial life experience with an engaged response and responsibility, then we can frame it with compassion and serenity. In the words of the author, Lesley Hazleton (2019). “We need endings because the most basic ending of all is built into us: our ability to die, our mortality, is a defining part of what it is to be human.”

The Cost of Unplanned Loss Case Study Azar sat among 10 people (present author included) and began his response with a deep sigh when he saw the card (from the Remembrance Deck) that asked, “What does grief look like to you?”. His initial response was one word: pain. He had lost his mother less than a year ago. He felt the pain of second-guessing multiple medical decisions in the hospital, the pain of bringing her body back home to find their relatives fighting like vultures over the family property and her belongings, and the pain of sitting in court because there was no will. These layers of pain sat over the voluminous grief of losing his favourite person in the world. He remarked that his family members were discouraged from discussing death as a subject. If anyone brought it up, then it was seen as being ungrateful to the life that they had. On one particular day, he probed a family member, and the response that he received was that he’d know what to do. He paused and ended by sharing the following:

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“Now, I will never know if I really did the right things for my mother, and there is no way that I will ever get an answer. It’s a drowning, breathless feeling” (Azar, Personal communication, May 30–June 01, 2019). We, unfortunately, live in a world where there are more of Azar’s rather than Shonali’s stories (Gawande, 2017). Death is one of the biggest losses that we experience. It creates a myriad of emotions—and we experience it at many phases of our lives in multiple contexts and forms. It is possible that we began understanding the concept of mortality from a young age, where it started as an abstraction and slowly evolved as we grew towards comprehending the complexity of the experience (Nagy, 1948). Mortality comes into sharper focus in all its complexities when we are confronted with the inevitability of it happening to a loved one. It is then that it appears real for us with all its complicated depth when we feel a sense of anticipated and foreseen loss or when mortality becomes a reality for us and our loved ones. A loss at both these levels presents similarities- losing a sense of time, loss of control, the expectation of oneself or of what others expect during this time, to losing or changing roles that we have in our relationships, thereby changing aspects of our very identity. These experiences are destabilizing and tend to shift the very construct of life as we know it (Insights gathered as a participant from Palliative Care Conference titled “Death and Dying in India: Negotiating the Maze,” November 9 & 10, 2019). The present author proposes that the thread that can be derived is our universal need for care and connection. We do it for ourselves and others on a daily basis. This gives us an innate sense of purpose and is closely linked to our internal standards of belonging and service to our loved ones. When we are unable to find and develop this sense of agency for ourselves and others, the cost becomes immeasurable. What might have helped Azar’s situation? Perhaps one way that might have helped his family was an appropriate approach to the delicate conversation of loss to encourage compassionate dialogue through self-reflection.

Death and Human Connection Speaking about death is never easy. It requires practice and the right context to invite the profound connection that we yearn for. In some cases, it helps to go right to the place where death is treated with acceptance, care, and respect. Australian palliative care nurse Bronnie Ware (2011) did just that (Steiner, 2019). She documented people’s dying epiphanies and noticed that they possessed an extraordinary clarity of wisdom that they were able to access at the end of life. Additionally, these pieces of wisdom were powerful learnings for the living. When the patients were questioned about their regrets or what they would do differently, she found common themes repeatedly surfacing.

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The top five regrets of the dying as witnessed by her were: • I wish I’d had the courage to live a life true to myself, not the l life others expected of me. • I wish I hadn’t worked so hard. • I wish I’d had the courage to express my feelings. • I wish I had stayed in touch with my friends. • I wish that I had let myself be happier. Her work gathered so much attention that she turned her observations into a book. Perhaps it was because of the curiosity of the living wanting more answers from the dying, but also seeing the comfort in the common themes that link both sides to fundamental human needs like care, love, expression, identity, and connection. It is important to acknowledge that Bronnie Ware’s (2019) inquiry and documentation took place in a medical environment, and yet they point to the universal and vital needs of the human essence. The spirit in dying seems to focus directly on our humanity and our human journey. Its universal quality connects us, irrespective of our circumstances and disposition. Like life, death belongs to all of us. Here, the top five themes suggest a larger and overarching regret of not living life to the fullest-where nostalgia makes suffering more prominent. Given the interdependent nature of both these human experiences, how might we reduce that unnecessary suffering and design for death and dying through our experiences of life that we consciously fill with dignity, care, wellbeing, and connection? In his book Being Mortal, American surgeon, writer, and public health researcher Dr. Atul Gawande speaks about how our technologically progressive and dependent society has forgotten what “scholars call the ‘dying role’ and its importance to people as life approaches its end” (Gawande, 2017). He explains that people wish to share memories, pass on their wisdom and important keepsakes, discuss their life lessons, find closure in relationships, pass on their legacies, and “ensure that those who are left behind” will be ok. A crucial aspect is they want to “end their stories on their own terms” (Gawande, 2017). Philosopher Stephen Cave (2013) describes how the human race has always built associations and narratives pertaining to immortality. In his talk, he addresses four stories that societies have told themselves about death throughout cultures and time in the hope of being eternal. The stories are that of elixir, resurrection, the existence of the soul, and leaving behind a legacy. This connects to the Terror Management Theory (TMT) that was proposed in 1986 by social psychologists Jeff Greenberg, Tom Pyszczynski, and Sheldon Solomon. It was inspired by the writings of a cultural anthropologist, Ernest Becker. The theory proposes the existence of a subconscious conflict in the human narrative of wanting to live but subconsciously establishing fear and terror instead, when confronted with the reality of mortality. According to TMT, this fear and anxiety drive people to create significance using culture as symbolic systems, equipping life with meaning and symbology so that they cannot be simply erased by the unfathomable and absolute qualities of death (Greenberg et al., 1986). Societies that seem reluctant and deflect the need to address ageing and death often treat these topics as failures. They find solace in the advancement of medical science

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and technology to help prolong life and redirect death, thereby making the natural order of dying more clinical and less personal. There is a race to invent immortality through science so it can cure ageing and death and become a channel of hope for immortality (Cave, 2013). From a healthcare perspective, we broadly see four kinds of deaths today after middle age (Lunney et al., 2002). 7% sudden death 22% terminal illness 16% organ failure and 47% frailty. While sudden death comes with its own set of complexities on preparedness, the other three require protocols to understand a shifting contextual landscape of care, prolonged life changes, and more. Nurture comes naturally to us as a human characteristic- and by directing it to the medical and legal systems, we are losing the skill of naturally taking care of ourselves and others (Jones, 2013). An institutionalised form of support will provide the basics of care-bathing, feeding, medicine taking, etc. Medicine and technology can only go that far and can address specific aspects of death and dying. The rest involves a mix of social, emotional, spiritual, and empowerment needs, and recognising these needs are the key (Gawande, 2017). We find this ability in hospices and palliative care facilities where care and medicine intersect to provide emotional, spiritual, and medical comfort to the dying person and their circle of care. Designing for healthcare is often seen as a wicked problem due to its complexity. A wicked problem is defined as a problem that is challenging to solve because of its contradictions, complex interdependencies, changing requirements, and contexts, thereby making it difficult to recognise. Wicked refers to the inability towards resolution, not evil per se (Rittel & Webber, 1973). Here it refers to the healthcare system. However, when we as individuals can initiate our empowerment, it creates a lesswicked opportunity, a bite-sized version of problem-solving, and designing for the happiness of one that cannot just help ourselves but for everyone around us, and eventually the healthcare team. It leans into Meaning Management Theory or MMT where there is a quest to seek meaning is the key motive, “because we are meaningseeking and meaning-making creatures living in a world of meanings” (Wong & Tomer, 2018). When the guesswork is removed, it results in a great gift to those left behind and helps initiate their bonded bereavement. It gives them relief to know that the wishes of the departed soul were honoured and respected.

Institutionalised Dignity Frank Ostaseski (2019) proposes that when we can hold an awareness of dying closely to ourselves, then we have the opportunity to meet “life’s precarious nature,” and it allows us to “also appreciate its preciousness.” We then feel like we wouldn’t want

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to waste any time and wish to enter and use life fully and responsibly. “Death is a good companion on the road to living well and dying without regret.” There are numerous examples of people on their deathbed wanting an alcoholic beverage with their loved ones, getting wheeled out of the hospital so that they can meet their horse one last time, going to watch the sunset on the beach and feel the water on their toes, eating their favourite breakfast and more (Emmerson, personal communication, December 12, 2014). One might ask-what feels compelling about these incidents? The answer lies in the agency of the individual and an internal or external ability to be in service of it. We find this level of comfort in hospices or palliative care. While it is a highly customizable and compassionate experience, decision-making can be seen from two lenses. Some cultures, like the Eastern ones, tend to lean towards being more family-oriented, where the ageing or dying individual depends on an inclusive decision-making process with their loved ones. Here, the self tends to belong and to be tied to a collective. Cultures that are more individualistic like the Western ones tend not to engage in that conversation with loved ones despite being raised with so many choices and what could be called a more expansive upbringing of agency and a more seasoned sense of self (Shrikhande, personal communication, August 15, 2014). Palliative care can be seen as a successful model as it works towards conserving and celebrating the individual and providing for their varying degrees of choice. Palliative care physician and author Ira Byock explains (2012) explain that when a physician is unable to “imagine what else to do for someone who is feeling helpless and hopeless, he finds that love is the answer.” The philosophy of palliative care is to ensure that a patient is a person first and to allow them to live as opposed to simply being alive. It can be one of the biggest gifts that a person in a vulnerable position can receive, especially when time becomes more finite and precious, and the availability or lack of care and choice can either enhance or diminish their wellbeing. Author and palliative care physician Dr. Miller (2015) explains how for most people, “the scariest thing about death is not being dead, it is dying, suffering.” When we are able to comprehend this distinction, we have a chance at being able to address the concerns that are very much a part of people before death, which allows us to see dying and suffering within the realm of life. When a person enters a hospice, the goal is not to cure them but to manage their pain and to accept and prepare for the completion of their human journey. Unlike a hospital where the goal is to prolong, redirect, and save a life, the hospice is an accepting place for the inevitable. The care extends to emotional, mental, and spiritual assistance for the dying person and their loved ones. The philosophy essentially places the person at the centre of care. It is an achievable proposal that we ourselves can design and customise from a need-based standpoint-something that we can do when we utilise our sense of responsibility and agency. Contrast this to how Dr. BJ Miller (2015) describes the other and more common experience- where dying in a place that is not equipped for death can feel like. He talks about the environment that contains bright, impersonal lighting that is “lined with tubes and beeping machines and blinking lights that don’t stop even when the patient’s life has.” When a death occurs, the practical processes of cleaning the room,

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removing the body all happens so fast, “and it all feels as though that person had never really existed.” While this is no fault of a hospital setting, the process feels sterile. He calls it “anaesthetic, literally the opposite of aesthetic.” To successfully design for dignity, comfort, and human connection, the present author proposes the need for an interdisciplinary network of professionals. No one person or specialisation is completely qualified to enable this form of wellbeing. Establishments like the hospice model can be a great starting point to help us inform how to design for the dignity of individuals in their own homes and generic models of healthcare (that impact public health). When we are able to achieve this, we can see and learn from successful examples like Kerala’s (A State in southern India) model of palliative care (ET HealthWorld, 2019). It is built by teams from varying fields to create holistic and multidisciplinary engagement. Kerala’s model is considered to be one of the most evolved palliative care practices in India. The key is engaging people and fusing palliative care into every form of economic, social, and medical care. This way, it reaches the masses and gains considerable visibility from the perspective of public health, education, civic sensitivity, and ultimately, policy. It is an example of how death literacy has slowly started moving from a taboo subject to a normalised feature in the social fabric (Insights gathered as a participant from Palliative Care Conference titled “Death and Dying in India: Negotiating the Maze,” 2019). It continues to be a gold standard in India as the first state in the country to disclose a pain and palliative care policy. Here, the sense of agency can be found in both the individuals and the state (ET Healthworld, 2019). The present author offers that one starting point could suggest another universal thread. While many people may not have experienced the complexity of death and dying, almost everyone can relate to the concept of loss at some level in their lives. Loss can present itself as an absence of an object, relationship, job, identity, and more. This is not meant to imply that the loss of a loved one can be compared to any of the above; however, if we can learn from loss as an overarching concept, then we may have the ability to meet our fear with curiosity and empathy—a means to create familiarity as opposed to trying to avoid the gravity of it. And through this familiarity, we are able to normalise it, begin to communicate effectively, and eventually even brainstorm death. When we recognise our mortality, we become more aware of learning the possibilities of the landscape, curious about the information that can enable us to be empowered, knowing that the preparation towards death might be in our hands to a certain degree, thereby creating happiness, a sense of contentment, and a feeling of regaining a sense of control. Who might be the key stakeholder in this entire conversation? For the purpose of this chapter, we focus on one key stakeholder- the person dying. We will also briefly touch upon the secondary stakeholder, the caregiver, as this is the key relationship for the dying person.

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The Individual The patient is the individual in the spotlight. Due to their ever-changing contexts, they seek solutions to match their current situation because there is an innate subjective understanding of care and a sense of self-worth at the moment. The hypothesis that captures our relationship with time and context is known as Socioemotional Selective Theory (Carstensen et al., 1999). It proposes that how we seek to spend our time may depend on how much time we perceive to have. When we are young, our concept of time is expansive, almost infinite. We seek life in the form of growth, education, connections, and building purpose. But as the horizons present a limit and the future becomes finite and uncertain, the focus shifts to the present, to every day, and the people and activities that matter the most. Simply put, perspective matters, and it changes based on the context. While ageing and illness are private, subjective, and complex to customize, there is proof that it is a possibility. Personhood can only happen alone. One that cannot take on the scent of others. Innovations in this endeavour can attribute their success to their focus on understanding fundamental human needs. In Dr. Atul Gawande’s book, Being Mortal, he highlights the success of an experiment conducted by Dr Bill Thomas at the Chase Memorial Nursing Home, where plants, animals, and children were introduced into the hospital setting. These additions, while logistically complicated, gave patients that previously suffered from the ‘Three Plagues’ (a term created by Dr Thomas) of nursing home existence that consisted of “boredom, loneliness, and helplessness” a sense of purpose (Gawande, 2017). Patients were found caring for the plants around them, creating bonds with the animals, and interacting with the children. Researchers carried out a study to document the effects of this program over two years and compared it with a variety of measures with a nursing home nearby. From a quantitative perspective, the number of prescriptions required per resident fell to half as compared to the control nursing home. “Psychotropic drugs for agitation, like Haldol, decreased in particular. The total drug costs fell to just 38 per cent of the comparison facility. Death fell 15%.” The study couldn’t say why. But Thomas thought he could, “I believe that the difference in death rates can be traced to the fundamental human need for a reason to live”—(Gawande, 2017). While the stages of grief (i.e., denial, anger, bargaining, depression, and acceptance) proposed by Elizabeth Kübler-Ross describes the grief that is experienced after a loss, she suggests that people also face grief before an impending loss known as preparatory grief (Kübler-Ross, 2014). Today, it is more popularly known as anticipatory grief and can be experienced by the dying individual as well as their loved ones. While the Kübler-Ross stages of grief has been widely socialised and followed, psychologist and bereavement researcher George A. Bonanno argues that these stages may not always be followed in this exact way and that grief is non-linear. His research shows that there are three key ways that people grieve, and how these very paths determine recovery (or lack thereof). They are 1. Chronic Grief: where the overwhelming grief impedes everyday living; 2. Recovery: where there is initially

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acute grief but it comes with a timeline after which a person is able to resume their life; and 3. Resilience: where the grief isn’t overwhelming and a person can regain their equilibrium fairly quickly (Bonanno, 2009). Bonanno also speaks to how positive emotions can play a role in grief which is often not accounted for when we think of grief. We can also find moments of comfort in positive reminiscences of the lost loved one. These positive states do more than propel us out of sadness; they also reconnect us to those around us. Laughter in particular has a contagious effect on other people, and in our research we’ve shown this to be true even during bereavement—(Bonanno, 2009)

The present author argues that a focus on personhood has the potential to aid the grief for the patient and their immediate circle of care. With research and trends that point towards patient empowerment and patient-centred innovations as possible futures, it becomes crucial for all the stakeholders involved to be invested in healthcare. Each participant in this system has the potential to impact wellbeing in a complex ecosystem of healthcare (Mandag Morgen, 2012).

The Caregiver The event of losing a loved one is almost always devastating. But many of the dignified ingredients in the case study given below provide and indicate peace of mind and strength to loved ones—both during the dying phase and after death occurs (Fig. 18.1).

Case Study Madhu sits beside her Choti Nani (grandmother’s youngest sister), who is in the phase of palliative care at home. Choti Nani does not speak often, but the family is certain of a few things for sure- being in her own home, in her own bed, and among her trusting family and familiar voices adds to her safety and happiness. It dilutes her discomfort, and through the various smells, sounds, colours, and love in the home that she has known for 60 years, she has a sense of wellbeing and familiarity. There are small moments where she acknowledges Madhu’s presence through a feeble smile. The way her eyelids relax indicates a sense of calm and relaxation. In many ways, this can be considered as contentment and comfort during a time where pain and discomfort create constant uncertainty. Madhu finds herself oscillating between her gratitude for Choti Nani’s physical presence and the pain of her fading absence. Madhu looks at her fondly and asks, “Does the queen want ice cream?” She tightens her eyelids. It’s a yes (Madhu, personal communication, 27th December, 2019). While death comes to an individual, the loss is felt by the people who are left behind. Globally, people are living longer than before, and an estimated 962 million individuals in the age group of 60 or over are growing faster than all others, according

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Fig. 18.1 A death of one; A loss to many. Designed by Visual Designer, Anmol Maithani

to the United Nations (United Nations, 2019). This means that there is an increasing need for both formal and informal care. It is the latter that tends to get overlooked. In the short term, the symptoms consist of irritability, anxiety, and a feeling of being overwhelmed. In the long term, it may lead to a lack of empathy for the person they are caring for. Psychotherapist Françoise Mathieu (2018) explains that no one can be a support 24/7. She discusses the concept of compassion fatigue or empathic strain-an an “emotional and physical exhaustion that develops over time when faced with a person’s intractable chronic problem.” Taking care of a debilitated, elderly person in our medicalised era is an overwhelming combination of the technological and the custodial—(Gawande, 2017).

While healthcare teams support and address certain elements of dignity, caregivers tend to be a crucial part of caregiving and healing. However, they occupy the vacant space between the patient and the healthcare teams. They tend to provide the softer aspects of the care process and are “the people who are left behind,” those who live in the memory of the experience of taking care of a loved one or of losing them. In an interview with Palliative Pain and Symptom Management Consultant, Dr. Anita Walani, she explained how some caregivers often suffer from anxiety as they doubt their actions and decisions and look for comfort and assurance from the healthcare

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teams for “doing the right thing” while also grappling with the loss that they are experiencing (Walani, personal communication, September 15, 2014). To know you did everything that they wanted-from the choices in treatment to the environment at home to the cremation process… I try and remember that on the really tough days. -Varun, a participant from a research interview, 2017 (Varun, personal communication, March 3, 2017).

One can infer that while the first step for an individual is that of agency, the second step is for the individual to share their wishes with their caregivers. When a caregiver is empowered to understand this landscape by learning the needs of their loved one, they are more likely to be in a place that they seem more certain and be clear in the midst of experiencing what might be one of the most difficult situations in their life requiring them to adjust to a new normal, perhaps reconfigure identities, and deal with fear.

Accepting the Dualities Human capacity for joy and happiness can only be as great as our capacity for grief and sorrow. They are held in the same vessel of our soul, expanding with pangs of grief and sorrow, creating a greater capacity for joy and happiness, a vessel that is filled by that same sacred river. They are emotions we feel to remind us that death must. And life is—(Neufeld (n.d.). On his experience of being with his dying father.

In his book, Design for Care, Dr. Peter Jones aims to inform design professionals across sectors and disciplines to contribute with their ability to design for the continuous life cycle of patient-centred service experiences. He defines a health seeker as “any person aware of his or her motivation to improve his or her health, whether sick or not. Health seeking is the natural pursuit of one’s appropriate balance of wellbeing.” This seeking is again subjective and is need-based. For some, it could mean being pain-free, and for others, it could mean wanting to feel even better than their current healthy state (Jones, 2013). Here is where we can harness design to impact dignity and wellbeing. Design is a thought process, a skill, and a tool to enhance our humanness. It gives us a frame for how we view life. Design is similar to medicine in many ways. They are both performed by expert informed practitioners who learn from research and practice and whose skills are refined by observation and feedback loops. Both disciplines are deeply motivated to help put people in the centre of the experience to improve their lives individually and universally (Jones, 2013). Design is also informed by an array of fields like anthropology, behavioural science, and psychology to gain a holistic idea of how people interact with the world. It joins the dots and brings a holistic approach to its process. As we see more movements focused on bringing multidisciplinary teams together to lay out the foundation of dying with dignity, we will start seeing principles that will need to be injected purposefully into the system as norms.

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Below are examples from the present author’s personal experiences both individually and as a team member in the innovation, design, and facilitation space for dignity, human connection, and happiness in the area of death and dying. They showcase the importance of function, service, and aesthetics as foundational elements, and by doing so, showcase impact. The designs range from proposed design recommendations to fully formed and successfully executed solutions. Here, we discuss five initiatives in-depth—three that focus on self-enquiry and two that focus on a community model to create self-discovery and human connection.

Initiative 1 When you realize you are mortal, you also realize the tremendousness of the future. You fall in love with a Time you will never perceive—(Adnan, 1986).

We are all storytellers. In Hindi, the word for the story is ‘Katha,’ which, when broken down, is ‘kya tha?’ which means what happened/ is it? A story loosely comprises three key parts-a beginning, a middle, and an end. Endings help gain a sense of closure, allow us to face a narrative in its entirety, and in some cases, produce another beginning. The idea of storytelling stirred an interest to invite individuals to write their own obituaries. Traditionally, an obituary is written after a person’s death and by the survivor of the loss. “The Obituary to Self: A Journey of the Living” proposed that people call on their agency and imagine, reflect, and write their own obituary. To execute the campaign, the question was reframed to how they would like to be remembered as opposed to asking for an obituary. This approach aided in reducing the fear of death and replacing it with a positive frame of remembrance, making the ask inviting and approachable (Kahneman, 2013). The age ranged from 7–94. They were an array of personal expressions, ranging from 2 words to essays. Each obituary was submitted with a photograph shared by the participant and was uploaded on a social media platform (Sharma, 2017). Below are two examples: “She would like to be remembered as someone who saved a person from a shark, and for saving many fish.”- Myrah, age 7 (Myrah, personal communication, January 10, 2017). “He travelled to do different, and he learned to walk along. He travelled to change the world, and he learned to belong. He travelled to know the right from the wrong, and he learned to let go. He travelled to understand, and he learned to know. He travelled to learn, and he learned to share. He travelled to heal and learned to love. He travelled to reap, and he learned to sow. He travelled to find, and he learned to see. He travelled to become, and he learned to be.

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He kept his life simple and did his best to live in a way that contributed to the perpetuation of all life around him.

He passed away on a rainy September morning, at the age of 81, the day of the reunion of all those kids and adults whose lives crossed paths at ProtoVillage, while listening to their joyful stories… exactly a year after his wife’s passing away. He was buried in a small Forest patch he and his wife nourished… Where they would live on as two fig trees.”- Kalyan, age 40 (Kalyan, personal communication, 27th January, 2017). When the obituaries were analysed, life appeared as one of the most popular words. Most people did not express grief about their eventuality because they began to feel present in the life that they had lived so far. Rather, they expressed how they lived life, the lessons they learnt, and the legacy that they were leaving behind. What began as a biography from the frame of loss become thriving testimonials of remembrance. This self-driven exercise helped reinforce the honest intimacy and vulnerability to see oneself with the presence that mortality brings. The campaign has taken many forms ever since—from participatory installation design to regular reflection exercises to live life more fully to inquiries during death meditations.

Initiative 2 Another project that encouraged agency in the form of self-reflection was The Suitcase Project- a concept proposed in the thesis project titled “The Role of Dignity in Death and Dying” by the present author (Sharma, 2015). One of the key insights that emerged during the research study was that many experts and relevant stakeholders referred to death as the last chapter or a destination while discussing the importance of planning for it. The idea of a journey served as a powerful metaphor that also brought up the relation to society’s acceptance- when is there a right time to prepare? And what might that mean to patients and their loved ones? Just as expecting parents prepare a baby bag in anticipation of their new-born, one used the spirit of this preparedness towards death and dying. The items in the ‘suitcase’ were meant to encourage an individual to focus on personhood, curate conversations, compile meaning, share stories, pass on a legacy, and celebrate life. This sense of self would encompass a spectrum of empowerment- from medical directives, details about the will to customising the physical surroundings, whether at home or in an institution. The approach was to create a cultural probe, a technique used to inspire ideas in the design process, and a means of gathering inspirational data about people’s lives, values, and thoughts. It is a tool that lends itself to understanding the user. As such, design probes are objects that are usually small in scale, whose materiality and form are designed to relate specifically to a particular question and context, posing a question through gentle provocative, creative means offering an intriguing participant way to consider

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a question and form a response through the act of completing the probe creatively—(Wallace et al., 2013).

This proved to be an appropriate tool. In an attempt to remove words like death, ageing, and illness, there was potential in substituting the fear and stigma and initiating a healthy discussion about the end of life to preserve the sense of self. The three key components consisted of the following: Inquiry: Where conversation would be initiated by asking what the suitcase for the final journey might contain. This could be done as a personal inquiry or in groups. (e.g., families, healthcare teams, multiple stakeholder groups). Discovery: Through conversation, the person or the group would learn what could be the important aspects of choice. It could serve as a reciprocal process and be documented based on the requirements. Co-creation: After the inquiry and discovery stage, the information documented could be stored in a manner to the person or group. Tangible items could be stored. Intangibles such as the wish to access a pet would require the extended inquiry to know which hospices allow pets in order to fulfil this request. Furthermore, this dialogic route could even help users engage with the healthcare system before being admitted, not as vulnerable, unknowing patients, but as individuals seeking information. In using the analogy of a suitcase to express an individual’s preferences, there was an allowance to anchor it to the things that brought joy, grace, comfort, and a sense of self. Within the context of healthcare services, the suitcase would potentially be shared with the healthcare teams before the patient was admitted. It would help them anticipate what would make a patient comfortable. For example, having a patient’s pet present to ease the transition or familiar music and items placed in the room for comfort. The concept of customizable service could create a meaningful experience for patients and their loved ones while it furthers the soft skill training for the healthcare teams. In Being Mortal, Gawande summarizes the needs of Wilson’s mother beautifully: The key word in her mind was home. Home is the one place where your own priorities hold sway. At home, you decide how you spend your time, how you share your space, and how you manage your possessions. Away from home, you don’t. This loss of freedom was what people like Lou Sanders and Wilson’s mother, Jessie, dreaded—(Gawande, 2017).

While the first step is in reflecting and preparing for our finale, the next natural step is to share our choices with the people that matter. With the right tools, this exchange allows us to deepen self-discovery as well as connect meaningfully with others. When we witness another person’s story, we invite a beautiful realisation that none of us is alone in this human experience. Through conversation, we can allow courage and connection to coexist with fear and uncertainty, and it serves to underline the omnipresence of mortality. Talking is one of the best forms of healing we grossly underestimate—Dr. Devi Shetty (Shetty, personal communication, August 7, 2014).

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Initiative 3 Michael Hebb & Angel Grant started Death Over Dinner (Hebb & Grant, n.d.) as a gift of a simple set of prompts to help families and friends address the basic human fact that we are mortal. We suffer more when we don’t communicate our wishes; we suffer less when we learn how to honour the wishes of our loved ones. As we build greater comfort and literacy around this important topic, every single one of us wins. (Hebb & Grant, n.d.)

Since its inception, the social campaign has reached over 200,000 tables. While there have been multiple editions to fit a wide range of cultural contexts, it has succeeded due to the universality of the subject. This very foundation allows it to be relevant across any other adjacencies. Today there is a Healthcare edition that has been created to serve medical practitioners to speak about death and dying. Death Over Dinner is an example of a successful endeavour that began in a community setting and humbly on tables, and soon, it resonated and became relevant to the immediate stakeholders in the medical and palliative care ecosystem. Hebb believes that a dinner table is an inviting place for difficult conversations and that “we spend many moments in our lives sharing food that creates connection and conversation and puts us in touch with our humanity” (Hebb & Grant, n.d.). The present author is the former Director of Death Over Dinner, Global Social Initiative, India and the following paragraphs are written based on experiential knowledge and analysis. She introduced the global concept in India and facilitated dinners across multiple states. One of the reasons why the initiative has been so successful is that there is a lot of care and effort in ensuring that the prompts are designed and curated in a way that guide people to have these conversations with love and human connection. Each evening starts by bringing a sense of gratitude to the table and remembering a loved one or loved ones who are no longer with us and what the guests admired about them. This ritual allows guests to lean into the subject with a sense of safety rather than with a frame of fear. When inquiry is mindfully constructed, other emotions such as joy, connection, belonging, and vulnerability can be unearthed from them. It is natural to address loss and bring up our vulnerability or, in some cases, that of someone else. However, when we realise that we cannot talk about death without talking about life, then we have the capacity to invite a healthy and possibly more productive and compassionate conversation. Mahira, a guest who attended a Death Over Dinner, India Edition, expressed that while people, including herself, don’t usually want to talk about death, she felt that when there is a safe environment, then people slowly open up. The conversations and loving experience allow people to “see that we are not alone in our journey of having lost someone we love. It allows us to think about how we want to live, give, love while we are here.” Furthermore, she remarked on how the conversation gave her an understanding of how to bring these conversations back to her family and loved ones. Towards the end of her reflection, she said, “Talking about death makes you want to live your life differently. Evolving and not taking anything for granted. Perhaps, even change our life’s priority. Experiencing this dinner opened my soul. I

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want to do better. I want to be better. I want to prepare better. I want to love better” (Mahira, personal communication, April 15, 2018). Hebb (RoundGlass n.d.)and his team later expanded the vision to develop a holistic digital platform that hosts a marketplace catering to end of life needs, providing access to resources in the form of information that aids learning from world-renowned experts, while connecting families and individuals with the best end of life care providers. This tool supports them to create the end-of-life plans and find a community of caregivers. The beta version was launched in August 2020.

Initiative 4 The art of conversation and connection proved to be beneficial with the Remembrance Toolkit. It initially began as a pre-bereavement guide that was co-created with Karunashraya, a prominent hospice that focuses on providing free palliative care to advance-stage cancer patients who are beyond cure in Bengaluru. A crucial gap that was identified was the lack of support received by caregivers after the loss of their loved ones. A majority of them lived outside the cities and only came to the hospice for the support of their dying loved ones and left immediately after. The toolkit consisted of 21 cards as a way for the medical team and volunteers to start conversations around loss and remembrance before the caregivers lost their loved ones. This was to help families sit with each other and even with the patient to engage in the last few conversations. During this time, the questions were shared and distributed in digital and physical formats to whoever required them. The toolkit reached users in India, the US, Canada, and the UK.

Case Study Ariyan had heard about the toolkit through one of our team members and reached out for support from London. His grandmother was at home in India and was declining rapidly. During this time of grief and confusion, the family was under a lot of stress as everyone was trying to ‘fix’ the situation. Fights were breaking out, and there was a lack of solidarity among the family members, as they were each trying to do the ‘right’ thing in their own way. After discussing the situation, a little more, we guided Ariyan through the cards that would be most useful to his situation and used them to help guide the family to stop seeing his grandmother as a patient but focus on her as a person, and instead of trying to solve the situation and saving her from death, celebrate her for what they knew her for. Ariyan said he would focus on that, and after a week, he wrote back to our team saying the following. “My grandma passed away today. Thank you for everything you suggested. We tried most of it, and it was super helpful. She was given so much love, and every time we played her favourite music, she calmed down and was bothered less. My mom was really content and satisfied, too, that she and the others gave her all the

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love ever. She was very, very loved by everyone around since I spoke to you. They didn’t remind her of her illness; they just made her feel comfortable. In any way, they could. Thank you again.” He called later and explained that while they were very disheartened with the loss, they spent the last few days using some of the cards to gain answers for many of the questions that they wanted to know but didn’t know how to ask, cooked her favourite food, listened to the music his grandmother loved and created a community of celebration and connection around her. They took solace, knowing that she was loved and treasured until the very end as herself and not a sick, dying individual. It also helped unify the family and, in doing so, made the grieving process a little less difficult. Aryian mentioned that the cards gave him direction about his own mortality and the realisation that he wouldn’t wish for his loved ones to struggle to make decisions on his behalf (Ariyan, personal communication, December 14, 2019). Over time, the tool continued to develop with the help of counsellors, wisdom collectors, and behaviour designers and became a remembrance deck. It has been experienced by people from the ages of 11–70. The goal was to engage in difficult conversations with the use of 21 key questions derived from primary and secondary research across various disciplines (Sharma, 2015). More importantly, it was about keeping people human and making their journey personal through compassion. The key design insight was that it was important not to immortalise the lost loved one but to keep them human and love them, thereby seeking a sense of compassion for them and for oneself. Towards the end of the conversations, people were invited to take an action step so that they could bring their thoughts to fruition. It also brought about feelings of love, value, and the openness of how death and passing should be discussed in a healthy, wholesome way. I love how the cards maintain the dignity of the people being asked the questions and also the ones being discussed. It brings about emotions that are perhaps repressed or you are afraid of discussing. I think they are truly wonderfully articulated and thought through. (Riddhika, personal communication, May 30, 2019). Riddhika was a Participant at a Remembrance Circle, 2017. While the focus was on designing for death, the questions were framed in a way that helped participants in multiple ways. It helped some build on the life and the stories that we wished to retain about our departed loved ones, others who wanted to complete some unfinished conversations with their loved ones and in many cases, permitted people to begin the line of enquiry for themselves and find a language to convey it to their loved ones.

Initiative 5 They may be deeply saddened, they may feel adrift for some time, but their life eventually finds its way again, often more easily than they thought possible. This is the nature of grief. This is human nature (Bonanno, 2009).

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While many people in the end of life care and health care systems are trained to address and support dying, many of these conversations begin with individual enquiry. The present author is a trained death meditation practitioner and facilitates guided sessions for individuals and communities. The idea of death meditation comes from the idea that by reflecting on death, one may find deep insights into living life more fully and with more meaning. Essentially, this meditation is about life that offers questions and direction towards impermanence and purpose. It guides a person through the death of the body, mind and spirit to uncover what truly matters to them, almost an invitation for self-discovery. The human quest for meaning and spirituality occupies the center stage, while death anxiety belongs to the background. Thus, the sting of death is swallowed up by our engagement in a meaningful life. In sum, the positive orientation is more concerned with what makes life worth living in spite of suffering and death anxiety (Wong & Tomer, 2018).

Based on the present author’s experience and interaction with participants there are three key takeaways from the practice of dying: – It creates a unique language for people to authentically find and express themselves. It unveils as more than it describes, leading to meaningful conduct or changes in people’s lives. – It helps health-seekers, patients, caregivers, and practitioners to connect to being human and this is where true meaning-seeking can begin. – It helps people unearth what truly matters to them in this life by bringing death closer to them through an experiential methodology. Death is no longer a stranger, far away in the distant future. While the initial anxiety, sadness, fear, or shock may seem overwhelming to some, it allows death to rest beside a person in the present, making it real and easier to accept. While the meditation begins with the self, it allows them to take their learnings beyond themselves. For example, a recent death meditation conducted for a continued education program at Karunashraya among psycho-oncologists shifted from the inner experience into how to build empathy and create safe spaces for patients. Below is a testimonial that describes the experience of a Death Meditation participant: Those who hold life too dear are afraid to even speak about death. Krittika through her death meditation encourages you to hold the awareness of dying so close that life invariably seems closer. Her gentle reminders nudge us to come back to track. The session reminded me of how much curiosity and appreciation one can hold within, when made to introspect in a safe and solved environment. Many little epiphanies bubble up during the journey. Krittika is a master in teaching how to not let the noise outshine the peace within. Temporary failure is permitted in this exercise but not the eternal one. Eternal failure would mean we ignored the peace, we did not let the silence inform our senses. We did not recuperate from the dark and did not taste the light. She makes you feel reborn. This I know for sure that death will be guilty of taking her life one day for she made so many people

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live so authentically. (Deepak, personal communication, October 27, 2021). Deepak Ramola, Kindness Ambassador at UNESCO MGIEP, Founder of Project FUEL.

Framework for Wellbeing During the present author’s years of work in designing for dignity in the landscape of healthcare and end of life care, there have been patterns and threads that enabled an understanding of the elements that seem vital for impacting wellbeing. This led to consolidating a design framework that serves as a foundation for designing for wellbeing and happiness, and through the process, for empowering individuals to plan for their own death (Fig. 18.2). Function enquires about what we are trying to achieve. In this case, it is around death literacy and how we can make the subject more palatable to people since discussing it is a taboo subject. It is to understand and scope the purpose and the mission of the goal. Service deals with the experience of the function that we create and how it is consumed. Here it is a transaction of intangibles like a subject like death and the attempt to make it consumable. Aesthetics is concerned with the framing and the creation of an environment that we find elegant, pleasing, non-threatening, and to ensure safety. Aesthetics can be

Fig. 18.2 Designing for wellbeing: A framework. Designed by Visual Designer, Anmol Maithani

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defined as the pleasure derived from perceiving an object or experience in a sensorial manner. When these three elements intersect, it often leads to solutions that are holistic, successful, and create a positive impact on their users as well as the stakeholders who are involved in helping the key user. One might ask, ‘why design?’ For the simple reason that it focuses on finding a human-centric solution. It engages in the emotional and empathic sides of research and creation. As previously mentioned, illness and mortality can be identified as wicked systemic concerns. Erik Stolterman (2008) believes that the “design practice is to a large extent about handling complexity and a ‘messy’ reality.” Furthermore, it has the capability to function as an integrative discipline and serves as a foundation to allow multiple and diverse specialities to come together and find a common line of inquiry (Buchanan, 1992). Here, the themes for designing for death and dying range from solutions being universalised for the human race, customised through social, cultural, and religious norms for a community, and personalised for the individual (Fig. 18.3). As the previous case studies indicate, designing for our own death shows the importance of consent and the recognition of autonomy. The bias of fear and denial that we feel around our own mortality indicates our intelligence to recognise our limitations. Here is an opportunity to design for the turning point—to design and practice for the very fear that creates curiosity and the courage to engage with it.

Fig. 18.3 Key design themes. Designed by Visual Designer, Anmol Maithani

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Adoption and adaptation towards any form of change take time, and as designers, we need to design in ways that take people’s universal fears and vulnerabilities into account while it seeks a self-directed approach to inspire and enable the intended change. Design often sits outside the realm of care. The call to designing for happiness and empowerment could be a primary motive in palliative care. And the place to start is to design for the key user or, simply put, for ourselves. We must find a place for ourselves in the narrative that works for our life. We do it when we are well, but we tend to blur the narrative when it comes to speaking about our own death. According to social psychologist Hal Hershfield’s study (2019), he found that people tend to think of their future self as that of a stranger (Lee, 2015). By seeing oneself as an entirely different person, it creates a sense of disconnection and impacts long-term decision-making (Nuland, 1994). While he proposes that this can explain why we don’t save enough for retirement or continue to engage in unhealthy behaviour, the present author suggests that Hershfield’s study can also help explain why we don’t prepare for our own death. The idea of one’s own competence helps to provide a secure sense of identity and seems extremely crucial for people nearing their end of life. Encouraging a clear and empathic line of communication through enquiry can help in determining a person’s state of wellbeing—whether they feel empowered to experience a sense of wellbeing or unspoken concern, shame or guilt that may lead to a feeling of illness (Baillie, 2009; Hebert et al., 2009). We need to recognise our need for care, and therefore, happiness. It cannot be derived from just a traditional medical capacity but also from a social, emotional, mental, and psychological standpoint (Gawande, 2017). As humans, we have deep-rooted heuristics around the loss frame. From a psychological and evolutionary standpoint, our brains are wired to respond to fear from a flight or fight position. Perhaps this is why so many people think about death when a flight is turbulent! However, design tools and methodologies of inquiry can be used to understand this primal emotion and help its user to translate that into curiosity, self-reflection, agency, and ultimately, empowerment. Due to this, it is essential to design positive or neutral frames that invite the conversation around death and dying. The impact of dying well and with a sense of agency not only helps the person dying feel more empowered and content, but it also leaves a deep impact on the wellbeing of the people who are left behind. The same principles, when applied during our life, can be framed to design what we want when it is time for us to lie on our final resting bed (Kahneman, 2013). The truth is that we all need to be ourselves until our last breath. The key is to create enablers that allow an individual or a family with experience, product, or service that is customizable for the individual without judging it to be either right or wrong, thus making the experience to be truly unique and personal. Mary Beth, a professor of the positive psychology movement, suggests that several meaningful feelings can be borne from depressing and even traumatic stories. Contrary to what many people believe, engaging with these stories can actually allow us to connect with our humanity, thereby improving our feelings of gratitude and wellbeing (Alexander, 2016).

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The present author acknowledges that designing for the completion of our story is not a onetime exercise. It benefits from an iterative and repeatable approach and becomes a best practice of sorts—where the intrinsic motivation allows for revisions because, just like life, our needs change (Carstensen et al., 1999). Therefore, we must engage, redesign, and develop our plans as many times as we need to. It holds true for all aspects of it—be it medical, legal, or emotional. The more we connect and prepare, we find that we become less afraid of the inevitability of that which awaits us.

In Conclusion: Begin, in Order to End The greatest dignity to be found in death is the dignity of the life that preceded it. This is a form of hope that we can all achieve, and it is the most abiding of all. Hope resides in the meaning of what our lives have been (Nuland, 1994).

Some of the greatest and clearest philosophies on the human spirit have been documented when faced with adversities. Paul Kalanithi (Kalanithi, 2016), Viktor Frankl (2006), and Edith Edger’s (Eger, 2018) experiences collectively share a compelling common thread on finding purpose and meaning, despite their circumstances. Elizabeth Kübler-Ross shared that it was grief that had taught her to survive and that she could feel it without succumbing to it. “But we come from a culture where we think people have to be strong. I’m a big believer in being vulnerable, open to grief. That is strength. You can’t know joy unless you know profound sadness. They don’t exist without each other” (Kübler-Ross & Kessler, 2014). We can begin by recognising that we do not wish to eliminate fear and suffering. In fact, they are what inspire and nudge us to develop a blueprint of our wellbeing and for our vulnerable and inevitable moment. It requires a sense of agency within the human spirit, as our lives are shaped by context, experiences, and factors that are often beyond our control. When we observe these uncertainties in life, we do our best to cope with them by understanding what is really in our hands. Perhaps a decision to quit a job, move a country, get married, and so on. It is a similar kind of uncertainty that exists in the space of death and dying. Through the learnings from the various design initiatives, the present author suggests that the ongoing investigation and reflection of the self can begin at any time. One can choose to approach it when something life-altering occurs like a serious diagnosis, the death or illness of a loved one, or short-lived turbulence on a flight that threatens life momentarily, or when one has children and realises that they will not be around infinitely to care for them. Or one can begin when the fear presents itself through the investigation of the unknown or when one begins to make sense of the practical questions of one’s possessions and belongings and whom to leave them for. Based on recurring findings in the above initiatives, a few ways that we can begin is by reflecting on “What matters the most to me?” and if that is challenging, then

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reframe it as: “What do I not want?” This reframe can allow one to approach the same question from two different perspectives to reach a similar set of guidelines. We can also look back at our own lives and find clues. It would be fair to say that all of us have been unwell at some point. During this time, we are unable to take care of ourselves completely and rely on our loved ones to nurse us emotionally and mentally. One can inquire within ourselves and ask what we needed during that time, who did we need, and most importantly—what gave us comfort? This line of inquiry could lead to guiding principles of care and wellbeing that could continue evolving and maturing for the actual event of death itself. We could even find answers by seeking other people’s stories and be inspired or reflect on aspects of their journey. Today, the positive death movement is growing, and there is a multitude of empathic design solutions, services, and experiences that have been created to serve the needs of the various stakeholders within the ecosystem of death and dying (Leland, 2018). We also have innumerable shared human experiences and cultures to choose from. Denmark and Bhutan are among the happiest countries in the world, and one of their shared characteristics is that they invite death to be a part of life. In Bhutan, the culture suggests that people should think about death five times a day, and in reflecting on death, they can accept it more (Weiner, 2015). In Denmark, parents address death with their children in an empathic and authentic way (Alexander, 2016). Both countries encourage a culture that allows life and death to coexist, thereby creating healthier societies. The fear of death may never be eliminated to the point of no return. One of the largest reasons for this fear is the fear of the unknown (Krishnamurti, 1974). However, we must allow ourselves to prepare despite the fear so that we learn how to exist in the duality of fear and preparedness, like existing in the duality of life and death itself. This fear can then encourage us towards self-awareness. To address our darkness is a means to our divinity and to recognise that no amount of intellectualisation or process will help with death. As the late philosopher, Jiddu Krishnamurti explains, both pleasure and pain need to be understood, and when there is resistance, there is fear (Krishnamurti, 1998). That the route is similar to how we live life—through gaining knowledge, seeking experiences, and finding ourselves. As Dr. Saamdu, former head of Gross Happiness Centre, fondly called the ‘Happiness Monk’ and spiritual guide beautifully put it, “Loss is inevitable, we have to realize birth and death are the same, without death, there is no birth and no birth without death. Both of these are nowhere near our consciousness, that is above both.” (S. Chetri, personal communication, August 15, 2022). In a true sense, death and the reality of death belongs to everyone. Over the centuries, its mysterious nature has intrigued people from various professions to enhance its meaning. Without death, life cannot be complete. It is the most natural and universal cycle, and neither of the dualities comes with a plan. As the world stands today, the pandemic is a clear indicator of human vulnerability, courage, and mortality. We have collectively been invited into grief to recognise that our mortality evokes a sense of presence and to carry ourselves towards a sense of preparedness. Stoic philosopher Marcus Aurielis remarked on embracing the impartialness of mortality, the awareness of the present by expressing the following: “When that

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the longest-lived and those who will die soonest lose the same thing. The present is all that they can give up, since that is all, you have, and what you do not have, you cannot lose” (Aurelius, 2003). An invitation to ruminate on death allows us to imagine and draft the final chapter and to imagine with courage what lines need to be penned before our last breath. We cannot say for certain the level of satisfaction achieved by those who die on their own terms, but we may be able to infer that the answer lies in our inherent nature to be self-determined and purpose-seeking. Compassion and enquiry are the key currencies and making death real allows us to live and thrive in our authentic story, thereby creating wellbeing and contentment. Perhaps our pressing goal needs to be towards the awareness of our impermanence like Shonali so that we give ourselves the gift and create rituals to depart with dignity and agency and allow our loved ones to fill their vessel with both grief and serenity.

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Stolterman, E. (2008, April 1). The Nature of Design Practice and Implications for Interaction Design Research. International Journal of Design; International Journal of Design. http://www. ijdesign.org/index.php/IJDesign/article/view/240/148. Wallace, J., McCarthy, J., Wright, P. C., & Olivier, P. (2013). Making design probes work. Proceedings of the SIGCHI Conference on Human Factors in Computing Systems - CHI ’13, 1. https:/ /doi.org/10.1145/2470654.2466473. Ware, B. (2019, December 13). Regrets of the Dying. Bronnie Ware.com. https://bronnieware.com/ blog/regrets-of-the-dying/. Ware, B. (2011). The top five regrets of the dying. Hay House. Weiner, E. (2015, April 17). Bhutan’s dark secret to happiness. BBC. http://www.bbc.com/travel/ story/20150408-bhutans-dark-secret-to-happiness. Wong, P. T. P., & Tomer, A. (2018). Beyond terror and denial: The positive psychology of death acceptance. Routledge.

Chapter 19

Communication, Happiness, and Wellbeing Vijai N. Giri

Abstract The chapter focuses on understanding how communication behaviour relates to constructing happiness and wellbeing. Today, we are passing through a period that is full of doubts, challenges, uncertainty, and relationship problems. We try our best to meet these challenges through various means, including communication skills. Communication skills are the tools that can enhance happiness and wellbeing. The chapter includes communication basics, ancient heritage for communication principles, myths about communication, happiness and wellbeing, gratitude, optimism, kindness, forgiveness, relationship, etc. Communication skills are very powerful tools through which we can make miracles in our lives. It is a boon given to human beings for making our lives easier. Every word spoken by us is interpreted by others, and based on their perceptions, they try to derive meaning. So, we must be very careful in using the proper words. The chapter describes the right style of communication and not giving others a chance to others to misunderstand or misinterpret. Certain communication behaviours are very much culture-based, so we should always honour the local cultural norms. The chapter describes how to start with very small activities like wishing, appreciating, and encouraging others by using simple words which are loaded with emotions and feelings. Thus, if we wish to be happy, we should try to make others happy. Keywords Wellbeing communication · Communication happiness · Friendship happiness · Cultivating happiness

The chapter focuses on understanding how communication behaviour relates to constructing happiness and wellbeing. Today, we are passing through a period that is full of doubts, uncertainty, and relationship problems. We try our best to meet these challenges through various means, including communication skills. Communication skills are the tools that can enhance happiness and wellbeing. Though many people have several good qualities that are essential for meeting day-to-day challenges, if V. N. Giri (B) IIT Kharagpur, Kharagpur, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_19

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someone lacks effective communication competency, he/she might face lots of difficulty in resolving various issues that crop up in relationships. Today, it is a fact that our communication behaviour has a significant impact on our happiness and wellbeing (Giri, 2004). If we understand the complicated process of communication correctly, it helps us face the corporate, academic, and social world comfortably. With the changing time, the attitudes and beliefs of people are also changing, including our communication behaviour. Now, it has become essential to correctly understand the communication behaviour of others, particularly the communication styles of individuals, and develop skills to get one’s style adjusted to be successful in most situations. Our ultimate objective of communication is how to get our work done. In this chapter, it has been discussed how to develop optimism, gratitude, kindness, forgiveness, etc., to make ours as well the lives of others happier. These human qualities help us in dealing with various situations and resolve conflicts, which ultimately minimise our distress, worries, and frustrations. Communication skills help us in dealing with different kinds of people in different situations. Today, it is very challenging to understand the complex nature and behaviour of human beings, which are necessary to avoid possible misunderstandings (Giri, 2004). Happiness is psychological wellbeing, which is nothing but a satisfying state of mind. It seems there are three fundamental bases of happiness: (i) satisfaction with life, (ii) positive emotion, and (iii) not having negative emotions like anxiety and depression (Bayrami et al., 2012). People who are satisfied in their lives find the world a beautiful place to live and have a low level of worry and fear. These types of thinking help people to be happier, be satisfied in life, and have the willingness to communicate. People with high distress and low self-esteem are generally confused and have a low level of happiness and avoid interacting with others. It is observed that people having some close friends tend to be satisfied and happy. If someone shares personal feelings with close friends, he/she might get relieved from stress and depression. It is believed that self-disclosure is reciprocal. It is an interesting aspect of communication behaviour. It is believed that listening is the mother of all communication. Carefully Listening is very encouraging to others and is an effective means to cultivate very positive emotions, which helps in developing good relationships. So, to lead a peaceful and meaningful life, good relationships are very much essential, and it is also true that good relationships are possible only through communication skills.

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An Overview of Communication What is Communication? Experts have defined communication in many ways. It originated from the Latin word ‘communis,’ which means "to make common." Thus, the very fundamental meaning of communication tells if something is shared with others only then it is communication. We all have been communicating every day with different types of people. We cannot live without communicating; it is something fundamental happening in our daily lives. Before I begin to discuss various aspects of communication, I would like to draw attention to intrapersonal communication, which is supposed to be the foundation of any kind of communication behaviour. In fact, intrapersonal messages reflect our physical self, emotional self, social self, self-concept, self-esteem, values, beliefs, attitude, etc. If individuals do not develop self-confidence within themselves, they can neither become good communicators nor will be happy and make others happy. People with higher self-esteem are found to be more energetic and productive than those having low self-esteem (Giri, 2004; Weiten et al., 2017). Thus, intrapersonal communication is the foundation of interpersonal communication. Interpersonal communication means sharing feelings and ideas with others. Most interpersonal messages are generally informal conversations between two close people. The purpose of communication sending, receiving, and evaluating messages usually focuses on sharing ideas among dyads (Course Hero, n.d.). Today, several scholarly studies on interpersonal communication are to obtain information and understanding geared at improving human relationships and social interaction. Researchers have been delving deeply to solve communication problems. Proper communication helps not only enhances good relationships but also brings satisfaction and peace to lives (Akor & Udensi, 2013). Learning is enhanced by interacting with different kinds of people met in daily life. For a successful and meaningful life, good communication skill is crucial. People do not grasp instantly that they must conduct themselves to make communication effective and pleasant. When we ignore important aspects of communication, we are inviting several problems in our daily lives ranging from hurt feelings between friends to wars between nations (Creative Common, n.d.). As success or failure in many careers and human endeavours is mostly determined by how well we communicate, the subject of communication is a vital part of our training. The knowledge of practical communication competence is an essential personal asset for teachers, social workers, businesspersons, politicians, and perhaps for people in all occupations. Today, effective communication has become a prerequisite for success for everybody in this increasingly hectic and competitive world. Communication is pervasive and vital; people shape it, and, in turn, it shapes them. It is assumed that most people want to learn more about this crucial aspect of human behaviour. As a result, researchers in this field have been trying to give better ideas to cope with complicated situations in our day-to-day lives (Giri, 2004).

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A Look at Human Communication No man is an island. Interactions among human beings are inevitable. Several things we learn by interacting with each other. Communication is a process in many social interactions. It is believed that despite good qualities, persons lacking good communication abilities may not perform the assigned tasks successfully. Since time immemorial, in human cultures, the importance of communication has been emphasised for improving the quality of life. Many problems in daily life are invited when essential aspects of communication are ignored. We all appreciate a positive attitude, and a smiling face loaded with feelings and emotions. All these can be learned by practising the art of communication. Whether we are interacting with the corporate body, the academic world, or with our friends and family members, communication skills are very much required for maintaining a good relationship (Giri, 2004). There are several definitions of communication, as people have conceptualised it differently. Keith (1993, p. 399) proposes communication as. The transfer of information and understanding from one person to another person. It is a way of reaching others with facts, ideas, thoughts, and values. It is a bridge of meaning among people so that they can share what they feel and know. By using this bridge, a person can cross safely the river of misunderstanding that sometimes separates people.

One of communication’s older ‘classic’ definitions focuses on its ‘interactional’ aspects. Ruesch and Bateson (1951, p. 6) define communication as. …all of those processes by which people influence one another. This definition is based on the premise that all actions and events have communicative aspects as soon as they are perceived by a human being … [and] that such perception changes the information which an individual possesses and therefore influences him.

This broad definition signifies that every stimulus or event can be termed as communication, which includes words (verbal utterances) and actions (nonverbal factors). According to this definition, whenever an effort is made to influence another person, communication is practised (Hunt, 1985). In the view of Thayer (1963), communication happens “whenever an individual assigns significance or meaning to an internal or external stimulus” (p. 43). This definition is very much consistent with the position taken by most communication theorists. The important notion here is that an individual stimulus has no inherent meaning. A word such as Love does not have ‘meaning’ itself. The word assumes whatever meaning it is assigned in the individual’s mind. So, the exact meaning that a person assigns to Love may not be the same as that assigned by another. The difference in the assignment of meaning can create problems in interpersonal communication. A person may operate on one meaning for the word based on his or her experience. His or her meaning may be different from that of others. In this way, when we begin to communicate, miscommunication is possible because of this difference (Hunt, 1985). Though the experts in the area of communication have given different definitions of communication, Miller (1951, p.10) puts the definition of communication

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as follows: “communication takes place when there is information at one place or person, and we want to get it to another place or person.” Verdman (1970, p. 3) has described an effective communication design and says, “effective communication is purposive symbolic interchange resulting in workable understanding and agreement between the sender and the receiver.” Baird (1977) noted communication is the process involving the transmission and reception of symbols, eliciting meaning in the minds of the people by making their life experiences common to others. Communication is vital in the area of management; it is conceptualised as a means by which a job is done. Accordingly, communication is defined as the “purposive interchange of ideas, opinions, instructions, presented personally or impersonally by symbol or signal as to attain the goals of the organisation” (Ghanekar, 1998, p. 5). The nature of communication is very complex, and its scope is vast. In fact, the study of communication provides an in-depth understanding to analyse various psychological sub-disciplines like happiness and wellbeing, linguistics, motivation, perception, etc. It may also include organisational areas such as hierarchy, authority, structure, and management functions (Ghanekar, 1998). From these definitions, one can conclude that. (a) Meaning is created and does not exist independently from the communicators. Meaning resides in the mind of each communicator. (b) Communication involves people. Since it is the individual who selects, transmits, and receives the messages, we must think of communication as an essential issue of human behaviour. Any discussion on communication must include the human element to be complete. (c) Communication stimuli can consist of almost everything within our environment. Because of this, we must develop respect for the complexity of the communication phenomenon. We must not take for granted that others will accurately and efficiently receive the information we transmit.

Communication Process Communication is perceived as a process or flow. Communication experts have developed several models over the years to explain how communication works. Because of its complex nature, no single model can explain all the aspects of the process. There are several models of the communication process, but the following model by Barker (1978) seems to be quite simple but very relevant: Sender Receiver

Message Encoding

Message Channel

Feedback

Message Decoding

Message

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Communication Process Model The sender initiates the message by encoding an idea or thought. Four conditions generally affect the encoded message: skills, attitudes, the socio-cultural system, and knowledge. The message is formulated in the form of encoding. The channel is the means through which communication travels. Before the messages are received by the receiver, it is decoded. The final and most crucial part of the communication process is feedback. It is imperative in communication. Here one can check whether the message has successfully been transferred.

Ancient Heritage for Communication Principles The willingness to communicate always has many advantages, but many people fail to possess this quality. Communication has a very long history. Its concepts and traditions can still be seen in modern-day communication theories. Just like life itself, communication is a process. It means it is dynamic, ever-changing, and unending. In the ancient world, whether East or West, people depended too much on oral communication. For example, in ancient Rome and Greece, it was the practice to communicate in a standing position while dealing with matters related to government and courts of law. During the Mediaeval and Renaissance periods, oral tradition was very much in practice. When writing came into existence to keep a permanent record of all types of communication, books on written communication principles started becoming popular among the people (Giri, 2004). It is believed that communication principles originated in the East. Ancient Indian scholars believe that Sanskrit is supposed to be the oldest language, popularly known as Devvani, which means it originated directly from the mouth of God (Giri, 2004). For centuries it continued to be an oral language. In China, communication principles seem to be mainly based on bureaucratic traditions. For centuries, Chinese people were concerned with the problems of communication behaviours as the bureaucracy was very much dominating. It was very much in practice that information should flow smoothly upward and downward in the hierarchy (Krone et al., 1992). Thus, the principles of writing which are used today are found in ancient written and oral traditions. In ancient Vedic literature, there are descriptions related to the communication of the people. In Bhagavad Gita (2:54), Arjuna asks Krishna, “O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?” Prabhupada (1972) has explained this in the purport of his book ‘Gita as it is.’ As there are symptoms for each and every man, in terms of his particular situation, each one has his particular nature—talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms by which

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he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness has specific symptoms in various dealings. The most important is how the man speaks, for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly, a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once (Prabhupada, 1972, p. 128).

Further, Krishna says to Arjuna, “Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature” (Bhagavat Gita, 17:15). One should not speak in such a way which might agitate the minds of others. This is penance as far as talking is concerned. Besides that, one should not talk nonsense. The talk should be very pleasurable to the ear. Through such discussions, one may derive the highest benefit and elevate human society. There is a limitless stock of Vedic literature, and one should study this. This is called penance of speech (Prabhupada, 1972, p. 693).

There is a direct link between the quality of communication and quality of life. If people wish to live a happy life, they should be conscious of their communication behaviour. To develop skills in communication behaviour, one should train his/her mind to be in a state of steadiness. Thus, to learn how to discharge one’s duties properly, one must understand the non-permanent appearances and disappearances of happiness and distress. If a person can control his/her mind in the difficult situations of life, he/she is the one who is a real hero in this world.

Myths About Communication Myths are generally represented as a very human attempt to explain something important but not properly understood. Myths have become very popular today. Information technology has made the world smaller, and business organisations, educators, and media persons have stressed the importance of communication skills. The myths fascination has kept many people involved across the millennia. Despite some degree of abstraction and exaggeration, which make them so fascinating, there is often some truth due to their belief or an insight into some fundamental aspects of human conditioning. Some of the myths that many people believe that interpersonal communication has been discussed below. (a) Many people believe that all the problems in this world are communication problems in one way or the other. But the fact is that not all problems can be traced to some kind of failure to communicate. Mostly, people differ in their attitudes, beliefs, and values, which leads them to behave differently. And these different patterns of behaviour often cause problems in human relationships. It is quite possible that all the communication skills we might apply may leave a person unconverted or unconvinced. And we doubt that such a state of affairs would constitute a failure to communicate. Some people understand well someone’s position but reject its validity.

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(b) It is also believed that all the problems of this world can be solved by better communication skills. But it is not necessary that just improving communication can solve all the problems. For example, problems between teacher and student or between wife and husband cannot be solved only by improving communication. There might be problems between people and issues inherent in the system that have nothing to do with the ability to communicate and that, therefore, cannot be solved by increasing the amount of communication or better communication. Burgoon, et al. (1994) state that if married couples in the United States of America are compelled to engage in “more and better communication,” the divorce rate may increase by 50 per cent. Most people develop communication patterns that are both functional and satisfying. It often proves detrimental to attempt to alter the existing patterns under the guise that more and better communication will solve all relational problems. (c) It is also believed that communication is without costs. This belief is not true. Attempting to communicate with other people effectively takes a great deal of effort and energy. Communication is hard work. Organisations may think of costs in terms of money, but individuals must actively consider how much time they are willing to invest in any given situation to maximise communication outcomes. (d) It is generally believed that communication often breaks down. Machines break down; communication does not. Communication attempts can be successful or unsuccessful. We can be effective or ineffective in our attempts to communicate, but we simply cannot envision communication breaking down. Further, communication should be judged as a tool that can be used for good or bad ends. One cannot say that communication is either good or bad. People can use communication as a tool to serve humanity or to grow and develop as individuals. People can also use it to make enemies and initiate wars. (e) Some people think that communication is about producing more effective messages. For a long time, people have equated effective communication with the ability to produce messages that would persuade, entertain, inform, or do a variety of other things. However, any definition of a competent communicator must also include message consumption. A person who is very good at making speeches but does not listen to or understand others cannot be called an effective communicator. One should develop skills that emphasise both message production and message consumption. Happiness Defined Quote from Aristotle: “Happiness is the meaning and purpose of life, the whole aim, and the end of human existence” (Torgler et al., 2008). Generally, some people think that they are not required to have a very formal definition of happiness. We understand it when we experience it, and we often use the term to describe happiness with varieties of thoughts like positive emotions, empathy, joy, pride, contentment, and gratitude.

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In understanding the cause and effect of happiness, scholars in the area have been trying to define it. Some scholars use the term interchangeably with “subjective wellbeing,” which they measure by asking how satisfied the respondent feel with their lives and how much positive and negative emotions they experience with others. Lyubomirsky (2007) elaborates, describing happiness as, “the experience of joy, contentment, or positive wellbeing, combined with a sense that one’s life is good, meaningful, and worthwhile.” This definition includes the positive emotions that come with happiness. It has a deeper sense of purpose and meaning in life. According to positive psychology, a happy person is one who realises positive emotions frequently such as empathy, pleasure, joy, pride, and lesser negative emotions like frustration, depression, sadness, anxiety, and anger (Lyubomirsky et al., 2005). Happiness is positively connected with life satisfaction and with moments of joy and pleasure, but as a whole, it has to have positive emotions (Khoddam, 2015). Positive emotions do not mean that there will be a total absence of negative emotions. A happy person experiences a different kinds of emotions just like anybody else, but the frequency of negative emotions may be less. In fact, the term ‘happy person’ is probably confusing, as it implies that some people are naturally happy, and good things happen to them frequently. But the fact is that in this world, nobody is immune to life’s ups and downs. It depends on us how we see these situations as moments of disappointment or moments of opportunity (Khoddam, 2015). Each one of us looks at happiness differently. Philosophers, actors, politicians, and others have their way of looking at happiness. Below are some of my favourite definitions: Shirley MacLaine, Academy Award winner, said “To be happy, you have to be willing to be compliant with not knowing.” According to psychologist Dr Shefali Tsabary, one can be truly fulfilled and happy only when that person can fill the needs and feel satisfied from within. These definitions have something in common. Shirley MacLaine and Michael J. Fox say that one is supposed to accept life’s situations and uncertainty as a very natural part of life. Mastin Kipp is of the opinion that one should not strive too much for happiness but should accept whatever we’re feeling at the moment. He proposes an important idea, which says that people very often try to fix things to be ‘happy’ or ‘at peace’ (Khoddam, 2015). According to Aristotle, “Happiness is the meaning and the purpose of life, the whole aim, and end of human existence” (Goodreads, 2020). To remain mostly happy, one should be very active in good deeds. Are there any ‘happy’ people that we know of who sit idle all day at home? There might be contentment in them, but are they really thriving? Happiness is often associated with activities done with passion and trying to build meaningful connections. It is believed that strong social support is associated with many positive outcomes. Sometimes, we might suffer from boredom, but we always have the chance to rebuild the connection to life from where we were trying to run away (Khoddam, 2015). If the question is asked, “Why someone wants to be happy?” The answer is quite simple. People run after happiness because it is very much built in their nature. When something or somebody makes people happy, it is difficult to challenge its validity.

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In fact, Ben-Shahar (2008) considers happiness should be made as one of the highest goals in one’s life. The British Philosopher David Hume states that “the great end of all human industry is the attainment of happiness. For this were arts invented, sciences cultivated, laws ordained, and societies modelled” (Bethune, 2018). When happiness is considered to be the ultimate goal of life, all the wealth, fame, admiration, and other goals of life seem to be secondary. Whether our desires are material, social, or spiritual, they all take us towards one end (i.e., happiness). The theory in ‘Authentic Happiness’ which happiness can be analysed into three different parts: namely, (i) positive emotion, (ii) engagement, and (iii) meaning (Seligman, 2011). Positive emotions are feeling of love, pleasure, comfort, rapture, warmth, etc. If life is passing successfully, it is called a ‘pleasant life.’ The second element, engagement, is something about the flow. For example, spending time with music, the time when not doing anything, and losing self-consciousness during an observing activity. He refers to it as the ‘engage life.’ Engagement is different; it may be even the opposite of positive emotions. If we ask people what they are thinking or feeling, they usually say, ‘Nothing.’ In the process of flow, people merge with objects (Bannink, 2012). ’Meaning’ is the third element of happiness. For example, someone might go into the flow of playing badminton, but after some time, he/she might get bored or worried. Life should be successful, but unless there is meaning in life, it has no purpose. A meaningful life consists of concern for others and always remaining positive without any regret about whatever a person is doing. When there is meaning in life, people enthusiastically participate in various activities related to religion, sect, political party, relatives, or the family (Seligman, 2011). Not many people think that happiness is the highest goal in life (Torgler et al., 2008). Some studies suggest that happiness is a means of achieving higher levels of success. Ben-Shahar (2008) mentions “Numerous studies show that happy individuals are successful across multiple life domains, including marriage, friendship, income, work performance, and health.” It can be said that the relationship between happiness and success is reciprocal. If success contributes to happiness, happiness also leads to more success.

Communication and Happiness Bayrami et al. (2012) write about ‘happiness,’ mentioning different definitions. According to them, though many definitions have been presented, Veenhoven’s (1992) definition of happiness seems very relevant. According to Veenhoven (1992), “happiness is the degree to which a person judges the quality of his life as a satisfying life.” Researchers have based happiness on psychological wellbeing and a satisfied state of mind (Veenhoven, 1992; Diener et al., 1999; Eysenck, 1990; Myers, 1992; Argyle, 2001). Argyle et al. (1995) have suggested three fundamental bases of happiness (i.e., the satisfaction of life, positive emotion, and without negative emotions like

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depression and anxiety, etc.). They found having a positive relationship with others, a goal in life, personal growth, and love and affection for others are the fundamental parts of happiness. Lali´c, Mili´c, and Stankovi´c (2020) state that organisations can employ an internal communications strategy in order to enhance the engagement of their employees and their happiness as the ultimate goal. The support system is one of the most important pillars of happiness. It is because of this, that Mayers and Diener (1995) state that when people are asked who a happy person is, in their replies, they frequently indicate their relationship. It is the foundation stone on which the building of positive and optimistic life is constructed (Bayrami et al., 2012). Therefore, Myers and Diener, (1995) considered one of the fundamental components of happiness as cognition. Schwartz and Strack (1991) observe that happy people process and interpret information in such a way that leads to feeling happy and satisfied. Therefore, happiness as a concept has many fundamental components (Bayrami et al., 2012). Emotional and mood components are the first, which cause individuals always to be in a happy mood. The social support component is the second that causes increasing social relationships. The third is the cognitive component, which causes happy people to have positive thoughts and interpret daily events in an optimistic manner (Schwartz et al., 1991). Thus, communication behaviours, happiness, and wellbeing are interrelated. This helps to develop. (a) An in-depth understanding of how subjective wellbeing is created through communication, behaviour, and interaction. (b) To determine, track, and analyse our subjective wellbeing. (c) To grasp major concepts and theories associated with happiness, including areas of research related to kindness, optimism, savouring, flow, organisational wellbeing, meditation, spirituality, affection, exercise, affection, generous communication, and listening. Researchers working on how to become happy suggest that happier persons will not only feel better, but it will also boost their energy, creativity, and immune system, foster better relationships, fuel higher productivity at work and even lead to a longer life (Lyubomirsky et al. 2005).

Communication and Wellbeing Building relationships is an essential component of life. It is believed that most people explore their source of happiness in relationships with others. In this context, communication is the tool by which people try to send their feelings and emotions. Interpersonal communication skills strengthen the quality of life. Usually, interpersonal communication is used to build, maintain, and also to break relationships. Thus, interpersonal communication and personal wellbeing are very closely related. The terms “wellbeing” and “quality of life” are synonymously used frequently in the

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research literature (John & Wright, 2005). Quality of life and sense of wellbeing is a critical domain related to happiness and satisfaction (Haas, 1999).

Social Wellbeing Social life has a high impact on our wellbeing. Social wellbeing depends on our communication skills and personal wellbeing. Communication is considered to be an important substance of all types of social interactions and relationships. “Social relationships are an important source of satisfaction on their own, in addition to helping people more effectively cope with the stressors that they encounter” (Ruta et al., 2007). Therefore, communication has had always very clear effects on personal wellbeing. It helps to develop very healthy relationships with people in our social life (Segrin, 2014). Communication skills or interpersonal competence is considered an essential indicator related to the quality of life and social relationships. This is also called social skills, which help develop effective communication behaviours. These communication behaviours include verbal as well as nonverbal behaviours. Self-disclosures and the use of effective communication styles to resolve conflicts are verbal skills. Nonverbal communication includes haptics, eye contact, gesture, and posture, vocalic, kinesics, shaking hands, kissing, embracing, etc. “People who possess good social skills generally enjoy a higher quality of life in the domain of social relations than people with social skills deficits” (Buhrmester et al., 1988; Riggio, 1986). This quality of life includes social connections, healthy relationships with close friends, lower levels of loneliness, and spending quality time with family members (Segrin, 2014). Marriage is considered to be one of the most important social bonds for the majority of people. A successful marriage is determined to a great extent by what kind of quality communication partners exchange with each other. Happily married couples communicate in such a way as to be responsive to bids for attention from their partner, they openly express affection, use humour, they accept influence attempts from their partner, and they create a shared relational culture by discussing their likes and dislikes and finding common ground (Gottman & Silver, 1999).

Even during a disagreement on a certain issue, married couples who are satisfied in their lives use effective communication (e.g., expressing love, care, concern, compliments, agreement, etc.) more than negative communication (e.g., scolding, quarrelling, passing sarcastic remarks, and stop talking, etc.) (Segrin, 2014). Akrim and Dalle (2021) found that mobile phone usage was positively associated with marital communication which further resulted in satisfaction with life and family happiness. Hence, based on the attachment theory perspective, communication with the spouse resulted in maintaining a robust intimate relationship by keeping in touch, sharing updates, emotions, and feelings, knowing about children, and ensuring each other’s safety through using a mobile phone.

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Health-Related Wellbeing Interpersonal communication has a connection with physical wellbeing. Quality of life also consists of having good physical health. It becomes very relevant in married life. The good health of married couples leads to a happy and satisfying life, and of course, communication skills play a vital role in having good physical health. Those couples who are distressed in married life develop health problems and have frequent arguments with their spouse complaining that they are not understood by their spouse (Ryff et al., 2001). These health problems in marriage suggest that couples do have serious issues related to their communication patterns. Thus, in distressed marriages, conflicts and negative thoughts not only affect health-related issues but also severely affects their children. Children in such families develop signs of physiological problems and poor health as compared to the children growing up in a family where harmony, concern, and care for each other prevail.

Psychological Wellbeing The relationship between communication and psychological wellbeing is very powerful. Interpersonal communication problems are found to be the root cause of many psychological disorders (Segrin, 2001). In distressed families, poor interpersonal communication behaviours lead to loneliness, social anxiety, depression, eating disorders, alcoholism, and even schizophrenia. Sometimes, communication problems tend to develop psychological disorders, and in other cases, disrupted interpersonal communication appears to cause mental health problems. Interpersonal and family communication problems might also cause depression. It is observed that those who lack social skills suffer from depression and interpersonal communication abilities (Segrin, 2000). These communication behaviours turn into negative thoughts leading to complaining and blaming. People become a pessimist, and their nonverbal behaviours show sadness and indifference (such as aversion to eye contact, speaking in a monotonous way, looking in a downward position, and having a very slow speech rate). It is interesting to note that poor interpersonal communication skills affect the quality of life. Seemingly, people with good communication skills manage a better quality of life. There is a direct link between the quality of communication and quality of life. People who have higher life satisfaction have excellent communication skills. They are optimistic and happier and have lower levels of perceived stress than people with poor communication skills (Segrin & Taylor, 2007). Excellent communication skills help individuals to develop and maintain good relationships with others, which in turn helps improve the psychological quality of life. Cauberghe, et. al. (2021) concluded that social media was used as a constructive coping strategy for adolescents to deal with anxious feelings during the COVID-19 quarantine.

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Thus, it is clear that communication plays a significant role in building and maintaining personal wellbeing. Communication is a tool which people develop to maintain social interaction and develop relationships, creating satisfaction and happiness in life. Finally, it can be said that communication is a very important process that is implicated in numerous problems related to poor psychological wellbeing (Segrin, 2014).

Friendship and Happiness ‘A friend in need is a friend indeed.’ If we are lucky, we get true friends. Friends are necessary for our lives. There are specific issues that we cannot share even with our parents or close relatives, but we can share them with our close friends. One must try to make friends. Sometimes, we develop a friendship because of the situations, and sometimes it happens without any effort. It is said that food habits and language bring people very quickly closer. But one thing is obvious, to make friends we have to communicate effectively. Good communication skills are necessary to build relationships. Effective communication skills increase our ability to listen to others. When others feel that they are being understood, they feel more empowered to speak out. Communication plays an important role in making friends, and those lucky who have friends are happier. It is believed that self-disclosure is reciprocal. The more we disclose our sadness and happiness while communicating with others with affection, our relationships get deepened. These unique connections and the sense of gratitude lead to happiness. Communication skills develop our personality in such a way that we not only build healthy relationships with others but also maintain our good relationships for a longer period or even lifelong. In fact, communication skills are supposed to be people skills. The way we communicate is our commutation style, which can enlighten, entertain, and express our unique identity. The meaning does not lie in words and sentences, but rather in how individuals perceive them. The best communication is beyond words and sentences. Most of our communication behaviour are nonverbal or body language. An empathetic hug can say a hundred times more than words and sentences. Thus, it is to be understood that we can’t find or maintain relationships with friends and others if we lack effective communication ability. We should use communication tools in such a way that it will lead to our happiness. If one has to become the happiest person and create the happiest workplace, communication must be loaded with emotions and feelings, and it must be sustained, inclusive, and transparent. Effective communication skills can also improve one’s leadership style; it helps to motivate subordinates at work or family members at home (Scharp, 2021). Communication skills are important in managing the stress of self and others. With this skill, an individual can become more assertive and can put forward their ideas in a manner which are convincing to others. Improved communication skills can help a person to manage or resolve conflicts at home as well as at the workplace.

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It has been observed that with increasing age, people develop better communication skills. Older people become, get more and more appreciation for effective communication. Poor communication makes our tasks and personal lives very hard. It can create misunderstandings and a state of confusion in our relationships, and our long friendship may get spoiled suddenly. Fortunately, there are straightforward ways to improve communication behaviour and increase happiness for all of us if we try a little harder. It is possible that things can go wrong, or misunderstanding can happen among friends, at the office, among families, and between customers and businesspersons. We put the blame on someone else when things do not happen as per our expectations. So, rarely do people admit that the cause of failures was due to their own inability to communicate properly. Because we all tend to think that we communicate better than what we actually do, blaming others or something else is much easier than looking at the flaws in how we transmitted the information to others, we should try our best to put our focus on improving how we chose the proper words and sentences, capture, and resolve the questions, receive feedback, and stay much organised. One should develop multidimensional skills to be an effective communicator. If we can identify our weaknesses, which generally people do not, it will help us to improve our communication skills. Frequently cited examples of our weaknesses are that people have a lack of eye contact, and low confidence, which causes shortfalls in assertiveness, being out of the loop, very often interrupting others and being unable to share our opinions properly. We all communicate through SMS, emails, and phone calls. Today we are living in a world where people can’t function without technology. While it’s essential to know how to communicate effectively without seeing the people we are interacting with, we cannot minimise the significance of face-to-face communication. Our body language and facial expressions communicate more than words and sentences because it is difficult to hide our feelings and emotions while talking face-to-face. If we wish to improve our communication, we have to pay attention to our body language, too, not just verbal language. Face-to-face communication explores the possibility of how to adjust and readjust our expressions because we are always reacting to one another. We’ve all been in a situation when we have uttered something and later regretted it a lot. So, it is important to realise that we learn from those experiences and keep on reminding ourselves regularly that we cannot take words back once they’ve been said. Even if we apologise several times, that does not erase what came out of our mouths. We can make friends as well as enemies at the same time just through our communication behaviour. For example, when we are angry, we lose control over our tongue and forget what kind of words and sentences we are using for others. When we are angry, we don’t care about our parents, friends, wife, children, customers, or anyone else. We use such words that hurt the feelings of others. That is why anger and rude communication are considered to be very bad parts of communication behaviour. It can make more enemies than friends, or even our best friend may become our enemy. That is why it’s important to control our anger and remain calm when situations are against us.

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Suppose we are reading, writing, working, driving, or doing something, and suddenly someone distracted us may be unintentionally like someone playing very loud music, violating the traffic rules, breaking the line at the ticket counter, putting more salt in food, etc., in these situations; generally, people tend to express their anger, and those who have no control over their tongue start speaking harsh words making others feel bad, and making others angry. And people start fighting, arguing, debating, and blaming each other. It is quite possible that, within no time, this might take an ugly turn. Now, if we think with a calm mind, what went wrong? The cause might be a lack of patience and tolerance. Having patience and tolerance power in communication is an essential skill, but unfortunately, the majority of people don’t have it. It is said that ‘man is a social animal.’ Thus, it is implied that some people behave like animals. Undoubtedly, it’s very tough to be calm all the time, but this is a test for an excellent communicator. Competent persons have patience and tolerance power. If someone has passed this test, he/she will become an excellent communicator (Sharma, 2020). Patience in communication teaches us how to talk. We should listen patiently to others’ points of view and should not be in a hurry to interrupt and respond quickly. Listening is the most important communication skill. That is why we should try to be good listeners. We should not respond if someone is not asking for an answer. But someone asks rudely; it means they are suffering from some problem, and these kinds of people need more love and trust. In this situation, we should try to communicate softly and humbly. In this way, we can earn their trust and respect. It will show our good character and will strengthen our friendship and partnership. This is the reason that good communication skills are based on having lots of patience and tolerance. Before coming to any conclusion in a hurry, an analysis of the situation is vital to living a happy and meaningful life (Sharma, 2020). It is believed that people with good friends live longer. A good company is beneficial for everybody. When we hear a familiar voice, we smile easily and feel secure. People who suffer from loneliness or those who do not get along with others have a hard time experiencing positive feelings. Friendship and family warmth are like loamy soil in which happiness thrives. Bonds with others are one of the external factors that can increase life satisfaction under almost all conditions. Having friends also help improve our life expectancy. It is observed that there is a direct link between social contacts and life expectancy. Irrespective of age, health, and sex, a lonely person is twice as likely to die within the coming year as someone who feels secure in his/her relationship with others (Klein, 2016). Kimura et al. (2021) observed that shared mealtime quality was negatively associated with shyness and positively associated with subjective wellbeing. Shared mealtime quality might help improve happiness. Thus, it can be said that there is a direct link between the quality of our communication and the quality of our life. With this skill, we should try to make friends. We must either learn to live together or increase our chances of prematurely dying alone. One’s style of communication can be the source of several problems. Marriage counsellors and divorce lawyers indicate that a breakdown in communication is very often cited reason for relational dissolution in the United States. Generally, people

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do not react to what we say; instead, they react to how we say it. Someone has said: Motivation is everything…, and the only way to motivate people is to communicate with them. It is important to talk to people in their own language. Communication style is the language that exists within all languages and shows us how to use style to get others to follow us to death. Styles mean the way we communicate. Style of communication is just a matter of choice. Effective communicators develop the ability to use more than one style of communication. This helps individuals not only to have a good relationship with others but also to lead a meaningful and successful life.

Some Suspects of Communication and Happiness Expressing Gratitude Philosophers, writers, and great thinkers have always stressed that if people wish to be happy, they must learn how to express gratitude and kindness and cultivate optimism (Silver, 2013). People should avoid overthinking and comparing it with others. Every human being is unique and has some purpose in life. Robert Emmons defines gratitude as “a felt sense of wonder, thankfulness, and appreciation for life” (Emmons & Shelton, 2002). Lyubomirsky (2007) has stated that the inner meaning of gratitude is much more than just saying ‘thank you.’ Grateful people are relatively happier, more energetic, and hopeful. They show very often positive emotions and tend to be more helpful and empathic. As compared to others, grateful people seem to be extra religious and spiritual, more letting go and forgiving, and less materialistic. Further, those who show gratitude are less likely to be depressed, anxious, lonely, envious, or neurotic (McCullough et al., 2002). In one of the studies made by Lyubomirsky (2007), the study group of participants were asked to write down five things they were thankful for. They were told to ’count their blessings and make a note once a week for ten weeks continuously. The control group instead of focusing on gratitude every week, they were asked either to think about their five daily hassles or five major events that had occurred. The findings revealed that relative to the control group, the study group tended to feel more optimistic and satisfied with their lives. Their health conditions were good, and they reported fewer physical problems (such as headaches, coughing, and colds) than the control group. They also spent more time on physical exercise (Emmons et al., 2003). There are several ways of expressing gratitude, which boost our happiness. Some studies demonstrate that a person will be happier if he/she developed an ’attitude of gratitude’ (Emmons, 2007). Gratitude strengthens self-worth and self-esteem. Selfesteem means how much value we assign to ourselves. Gratitude is a human virtue,

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which helps people to manage their stress and anxiety. It provides the ability to appreciate our life circumstances, with which we cope-up with our stressful or negative life experiences (Fredrickson et al., 2003). Expressing gratitude encourages developing moral behaviour. It can also help to build new relationships and nurture already existing relationships. (Emmons & McCullough, 2003). If people are thankful and appreciate genuinely what they have (e.g., health, friends, family, house, money, car, etc.), they are less likely to become envious by comparing with others. The practice of gratitude may not happen with people having negative emotions (McCullough et al., 2002). Berber (2022) explored the relationship between teacher candidates’ gratitude and altruism levels and the mediating role of interpersonal communication in this relationship. It was found a positive significant relationship between the variables. In addition, interpersonal communications were found to partially play a mediating role in the relationship between teacher candidates’ gratitude and altruism levels.

Cultivating Optimism Communication plays a vital role in our intrapersonal thought process and how we perceive our future. Optimism refers to hopefulness and confidence about the future or the success of something. It is nothing but a positive state of mind. Optimism and pessimism are generally explained by citing the example of a half-filled glass of water, where the optimist sees the glass as half full, and the pessimist sees the glass as half empty (Bani Shemaili, 2013). People perceive optimism differently. For example, people mostly perceive optimism as having expectations for a desirable future. They expect those good things will happen more as compared to bad things (Scheier et al., 1993; Tiger, 1979). Psychologists have different opinions about optimism. Some researchers characterise it as a global expectation about a positive future. Optimistic people strongly believe in achieving their goals in one way or other (Scheier & Carver, 1993). Others diagnose optimism (versus pessimism) in the ways that people tend to explain their outcomes (Abramson et al., 1978; Peterson, 1991). Some researchers focus not on the target of optimism (e.g., “I will get promoted.”) but on how we believe we will get that. This approach concerns people’s determination to accomplish a particular goal and their opinions concerning particular steps required to reach that goal (Synder, 1994; Owler & Morrison, 2020). Thus, optimism is not only thoughts like “I will get there,” but also about exactly how it will be accomplished.

Acts of Kindness Ben-Shahar (2010) posits that the person who contributes something to others feels so much delighted and satisfied that they have done a great job. It is believed that if we do good to others, it might come back to us sooner or later. Happiness has

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unlimited resources. It might come from any corner. It depends on us how we try to put effort into searching for and retaining it. To be kind to others is an inbuilt human behaviour. Those who are conscious about it put the practice in all their activities without thinking about what they will gain out of this act. It is a self-satisfying act and brings harmony and mental peace. It is through generosity that we can become very prosperous in our spiritual and emotional life. Generosity brings emotional and spiritual rewards. And this is possible only from the act of giving (Ben-Shahar, 2010). When we care and share with others, we feel good and satisfied that we have contributed something to the lives of other people. All our good acts get deposited, and their return is higher than what we deposited, as it comes with interest. One cannot imagine the immense satisfaction when we help needy people. The kind of blessings we get from such people is incomparable. To express kindness is one of the most important virtues of a human being. It helps to develop within us altruistic activities, and we become mentally prepared to believe, live and let others live.

Self-Control and Happiness It is very interesting to know that all kinds of happiness ultimately depend on us to what extent we can control our minds. If we are able to control our minds, it is our best friend; otherwise, it is our greatest enemy. Seppälä (2016) explains self-control is how we discipline ourselves to our goals in the face of distractions. Whether we call it willpower, grit, or self-mastery, it is the mental determination to get the job done despite our feelings, the lure of alternative attractions, happiness, and hardships we have to endure. It is critical to success. “I can resist everything except temptation,” said Wilde (1997). Many of us can identify with his words. It is no surprise that, across fifty countries, people consistently selected ‘self-control’ as the trait they thought they had the least of it (Park et al., 2006). We tend to exert the most self-control when we are at work. Self-control involves a lot of mental effort and, therefore, can be taxing. The fatigue may be the reason why the more self-control we exert, the more likely we are to lose control. Baumeister et al. (1998), a world expert on self-control, has repeatedly demonstrated that exerting self-control requires great effort. He compares self-comfort to a muscle, which can strengthen but also wear out with time. After a while, it gets tired and weakens. Self-control and discipline are undeniably helpful. However, in some cases and for some people, exerting too much pressure on ourselves may contribute to fatigue. We may even succumb to the very thing we want to avoid. Therefore, selfcontrol is a process that requires continuous practice, and once we have developed the habit of controlling ourselves, life will be peaceful and happy.

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Power of Forgiveness No one in this world is perfect. We know this truth, and yet we keep on punishing ourselves and others for every deviation from the perfect path. It is also true that we cannot forgive everyone for everything, but in most cases, forgiving brings us great relief. We release the free flow of emotions and can feel the anger, the disappointment, and the fear- as well as the pain, the compassion, and the joy. Holding a grudge is like continuously pulling on the knot, and it becomes tighter; letting go of a grudge is like loosening our grip, and the knot becomes easier to unite (Enright, 2001). Finally, it can be said that forgiveness is not for the other person’s benefit at all; it’s for our own satisfaction. Regardless of how illogical it may seem at times; it is through our unconditional forgiveness that we feel surrender the past to the past and enter the present. It helps to free ourselves and to stand in the infinite light that allows how to heal our deepest and most painful wounds. Thus, it can be said that the act of forgiving is one of the best virtues of humankind, which can be practised to lead a meaningful and happy life.

Power of Silence and Happiness Silence is believed as one of the most powerful means of communication. In an increasingly loud and stressful world, more people are discovering the benefits and power of silence. Quiet pauses throughout the day can connect us, ease our minds, and put us in touch with ourselves (Bilbray, 2018). I feel that people should choose to make silence a part of their lives. Maybe it is by taking a moment to listen to breathing, remembering a loved one, waking up before the sun rises, etc.

Let Us Give Our Minds a Break Too much stimulation and noise coming at us constantly can be overwhelming. We must make a conscious choice to put our phones down and prepare how to use the silence (Bilbray, June 2018). In the Buddhist religion, silence is a part of daily practice. It is training the mind to be calm and peaceful that enables one to be ultimately in Samadhi. Silence is one of the important tools to avoid generative conflicts even in the intimate relationships. Silence is a conscious way of living. According to psychologists and philosophers alike, silence can awaken people and provide meaningful answers in their lives. Silence helps people as a nudge that there is something not right and thus, helps the personal touch with emotions, mind, and body. Experiencing silence may become uncomfortable but the psychological benefit of it is great as it makes living purposeful (Bilbray, 2018). Silence can increase self-awareness, and self-compassion, through

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deep retrospection, and improve decision-making skills with improved mental clarity (Eswaran, 2021). One can use silence to become more mindful and self-conscious. Mindfulness is the first step if one wishes to heal emotional imbalances. Self-compassion involves the most difficult thoughts and feelings with kindness, sympathy, empathy, and proper understanding. It helps us when we are hurt. It can give strength to resume our conversations. By choosing silence, we will naturally listen more, and others have the opportunity to share more enhancing our relationships. It is a tool for increased emotional regulation. Silence can be the space between a feeling and a response. It gets better with practice. When we go to bed, we can use silence to get calm or listen to it raining outside. Let silence help us wander through happy memories or list what we are grateful for in our life right now. One Chinese philosopher Lao Tzu once said, “Silence is a source of great strength.” Taking the time for silence sends us the message that we are worth hearing. So, let us honour our life by practising silence regularly. And if this becomes our habit, it will definitely help us to lead a peaceful and pleasant life.

Relationship and Happiness There is a direct link between communication, relationship, and happiness. We need relationships for various purposes, but the ultimate goal is that we want to be happy in our relationships. Communication plays a very vital role in building or breaking relationships. Communication is necessary for survival (i.e., food, water, and shelter). It is also necessary for feeling safe, and finally, individuals seek “more human contacts.” Several characteristics help to define relationships. Relationships influence our behaviour, goals, and attitudes. The formulation of relationships depends on communication. We look for someone like us. We look for people who can do something for us and look for someone who can help keep us in balance, and we look for someone dynamic and sociable. A romantic relationship is important for human happiness and wellbeing. Despite this fact, more than forty per cent of new marriages end in divorce. Thus, it is clear that relationships are not always simple (Kreider (2005). It is believed that communication skills are the key to healthy relationships. Healthy couples find some time daily to be with each other and share their feelings openly, issues, or any other problems. It is advisable to talk about other things than just children, family, or maintaining the household. So, it is essential to spend some quality time each day discussing some personal subjects to stay connected for a longer period or till the last breath. It is challenging to stay connected at all times with your family because of career and other commitments. Despite such difficulties, there are good reasons to put full effort to connect. Research has shown that during the seventh year of marriage, couples who reported boredom were significantly dissatisfied with their relationships nine years later (Tsapelas et al., 2009). In this world, no relationship is perfect or without any problems. At times will experience ups and downs, and there are some

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factors more likely than others to create obstructions in a relationship. For example, spending money, in-laws’ issues, common friends, and parenting decisions often create recurring conflicts in married life. In such cases, consulting a psychologist will help them for improving their communication behaviour for a healthy way forward, beyond the conflict. One does not need to wait until a relationship goes beyond control. Marital education programs can also be very useful in handling marital disputes. It may teach us good communication, effective listening skills, and deal with conflicts. It might reduce the risk of separation and divorce. The initial stage in relationships like dating, marriage, and honeymoon is relatively conflict-free. But then later, when couples start living together, there is conflict. Conflicts are indeed inevitable, but one can try to manage or resolve them through proper understanding and communication skills. We should not avoid talking or discussing the issues. The very important task is that our approach to handling conflicts in relationships should be right and positive. Researchers think that conflicts also help us to improve ourselves. So, little conflicts help people to develop relationship defence capabilities that are immune to the relationship and subsequently help partners deal with major gridlocks when they arise (Ben-Shahar, 2010). According to John Gottman et al., (1976), a famous psychologist posits that couples in successful long-term relationships enjoy a five-to-one ratio between positive and negative events. (Psychology Today, 2020). For every emotional expression of either anger or criticism or hostility, there are five possible ways partners may react by displaying empathy, making love, expressing interest, showing regard, and displaying affection towards each other. While Gottman found the ideal relationship at a five-to-one ratio, we should understand that the ratio is an average across several relationships. Evidence shows that there are successful relationships at the ratio of three-to-one and others as much as ten-to-one. The crucial message from Gottman et al., (1976) research is some negativity is vital, and it is essential to have more positivity than negativity. If there is no relationship conflict even little between partners, it indicates that they are not dealing with critical issues and differences. Conflicts should not always be considered a negative thing. Some amount of conflict is important in relationships; it might bring more kindness and affection as rough behaviour and anger are unhealthy in relationships (Ben-Shahar, 2010).

Communicating Clearly in a Relationship Effective communication can prevent misunderstandings that might cause hurt, resentment, anger, or confusion. It is quite natural that people build the relationship and have different communication needs and styles. Happy couples adjust their communication pattern, which suits to meet the need of their partner. An effective

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communication style requires training. However, one cannot guarantee that communication will always be perfect or effective. So, we should be clear when communicating with our partners so that our message can be received and understood properly. When we talk to our partner, we should try to (Better Health Channel, n.d.): . Keep some time for sharing one’s feelings without disturbance from others or distractions from gazette like mobile phones, television, or laptops. . Be clear and pronounced what one wants to communicate. . Make messages simple for one’s partner to hear it exactly and understand it. . Talk about what is required, wished, and felt. . Become responsible for one’s own feelings. . Listen to the partner empathically by putting one’s thoughts away for some time and seeking to understand others’ intents, feelings, desires, and needs. . Share encouraging feelings with one’s partner, such as appreciation and admiration for their importance in one’s life. . Keep a loving tone of voice. . Settle and remember that one does not need to be right all the time. Let it go if the issue is unimportant. Keep the positive benefit of the doubt at all times (Mytruthcardgame.com, n.d.). Some people find it difficult to express themselves and require time and encouragement for their preparation. They may be good listeners, and their actions speak louder than their words. Improving communication can be helped by (Better Health Channel, n.d.): . Building a good relationship through affection and appreciation and sharing experiences, interests, and concerns with the partner. . Sharing intimacy is created by having concern, care, and feeling and not only sex for one’s partner. It means one should be open and honest. . It’s important that both partners agree on key issues of the relationship, like how to manage finances, family, friends, and relatives, and what is the purpose of life. . Finally, to improve communication, asking questions such as the following is crucial: – What are the causes of conflict between us? Are they because we are not listening to one another? – What things make us connected and happy? – What causes disappointment and pain? – What things create barriers in our communication? – What distracts us from listening actively to each other’s opinions? We can try various ways to communicate differently so that our communications improve. When we are more aware of our communication styles, we will be able to have better control over the context of communication. While it may not be easy in the beginning, practice makes the person perfect. We should keep on exploring new areas of communication, which can be more appropriate for fulfilling our relationship.

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Conclusions It may be concluded that communication has an important role in bringing and maintaining happiness and wellbeing in our lives. Generally, people are not aware of their communication behaviours whether it is going to make a good relationship with others, or it is creating lots of problems with others. Communication skills are very powerful tools through which we can make miracles in our lives. In fact, it is a boon given to human beings for making our lives easier. We are living in an age where people are very sensitive about other communication behaviour. Others interpret every word spoken by us and based on their perceptions; they try to derive meaning. So, it is very important that we must be very careful in using the proper words, and the right style of communication, and not giving others a chance to misunderstand or misinterpret. Sometimes we become victims of misunderstanding though our intentions are not bad. As far as possible, we should develop habits to control our minds, avoid anger, and respond to distressing situations without losing our temper. Certain communication behaviours are very much culture-based, so we should always honour the local cultural norms. There are certain unwritten rules in each society, and we must try to understand those social taboos for avoiding any unnecessary conflicts. By nature, we human beings are peace-loving creations of God, and through our proper communication behaviour, we can make our lives well as others’ lives peaceful and happy. Finally, I would like to quote Newton’s “Third Law of Motion.” It says, “For every action, there is an equal and opposite reaction.” It is equally true in the case of our communication behaviour. Whatever we give to others, sooner or later, it will come back to us. So, let us start with very small activities like wishing, appreciating, and encouraging others by using simple words which are loaded with emotions and feelings because if we wish to be happy, we should try to make others happy.

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Chapter 20

The Economics of Happiness: An Experience from Ladakh Helena Norberg-Hodge

Abstract In recent decades, there have been alarming signs around the world of a steep decline in human happiness and wellbeing. Depression, anxiety, and addiction have increased, and suicide is now the second leading cause of death among youth. My observations and experiences in both the industrialised and ‘developing’ world have convinced me that the global economic system lies behind this wave of mental illness. It is widely assumed that consumer culture is an expression of innate human greed. The economic mechanisms that impose consumerism upon us are made invisible; the ‘free-trade’ treaties that have helped spread mass-produced consumer goods around the world are ratified in secret. Meanwhile, the pervasive advertising which foists these goods upon us has become normalised and highly subliminal. People tend the blame their deepening financial stress on their own failures and shortcomings, while the role of corporate deregulation in increased worker insecurity worldwide goes unnoticed. To really heal ourselves and our societies, we need to embrace a fundamental shift in direction—away from an ever faster-paced global economy that erodes community and increases financial and psychological insecurity, and towards more human-scale communities and local economies, towards the economics of happiness. Keywords Social cohesion · Localising happiness economics · Global picture

In recent decades, there have been alarming signs around the world of a steep decline in human happiness and wellbeing. Depression and anxiety increased by 18 and 15%, respectively, between 2005 and 2015 (Blum, 2017), a trend that was greatly exacerbated by the isolating effects of the COVID-19 pandemic (World Health Organisation [WHO], 2022). The consumption of pharmaceutical antidepressants has soared in most countries in both the Global North and South (Chalabi, 2013), and is expected to grow at an alarming rate in upcoming years (Techavio, 2022). Suicide is now the fourth leading cause of death among those aged 15–29 globally (WHO, 2021), and H. Norberg-Hodge (B) Local Futures, Byron Bay, Australia e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_20

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addiction—in all its myriad forms—is gripping huge swathes of the global population (Courtwright, 2019). My observations and experiences in both the industrialised and ‘developing’ world have convinced me that the global economic system lies behind this wave of mental illness. This does not mean that nothing can be done about the problem: it means that the solution is right in front of us. My eyes were opened to the systemic foundations of human happiness and wellbeing in Ladakh, a region of India in the western Himalayas that has close cultural and historical ties to Tibet. In Ladakh, I experienced a traditional, land-based culture that thoroughly protected the individual against feelings of loneliness and insecurity. I also witnessed the sudden genesis of mental health issues in Ladakh as the culture and way of life was unravelled by the arrival of the global economy.

Tradition In 1975, I was working as a linguist in Paris when I agreed to assist a film crew on an expedition to Ladakh—a part of the world that had only just been opened up to outsiders. I had never heard of Ladakh before, and so, as we climbed through the moss-green pine forests of Kashmir on the only road leading to the Ladakhi capital of Leh, I had no idea what awaited me. After crossing the Zoji-la pass—a dramatic boundary between two worlds—I entered the parched rainshadow of the Himalayas. Ahead of me, the earth was bare. In every direction were mountains, a vast plateau of crests in warm and varied tones from rust to pale green. Above, snowy peaks reached towards a still, blue sky; below, sheer walls of wine-red scree fell to stark lunar valleys. I wondered how life could be sustained in this wilderness. Everything was barren; each step I took sent up a cloud of sand and dust. But soon, brilliant green oases came into focus, set like emeralds in a vast elephant-skin desert. Fields of barley appeared, fringed with wildflowers and herbs and the clear waters of glacial streams. Above the fields sat a cluster of houses, gleaming white, three floors high, and hung with finely carved balconies. Brightly coloured prayer flags fluttered on the rooftops. Higher still, perched on the mountainside, a monastery watched over the village. As I wandered through the fields or followed the narrow paths that wind between the houses, smiling faces greeted me. It seemed impossible that people could prosper in such desolation, and yet all the signs were that they did. Everything had been done with care: fields had been carved out of the mountainside and layered in immaculate terraces, one above the other; the crops were thick and strong and formed such patterns that an artist might have sown their seeds. Protected by high mountain passes, Ladakh had been spared the impacts of colonialism. So, when I first arrived in 1975, Ladakh’s traditional nature-based culture and the local economy were still intact, providing people with a sense of self-esteem and control over their own lives.

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They had little money, but there was no hunger, no poverty, no unemployment, and no homelessness—most people, in fact, lived in spacious homes on their own land (Heber & Heber, 1926). Children and the elderly were valued contributors to society, and women had a remarkably high status. Despite having only animal power and simple tools—and a very short growing season in which to produce all their own food—the Ladakhis still enjoyed more leisure time than most people in the West. I soon came to realise that, despite the harsh environment, they were among the freest, most peaceful, and joyous people I had ever met (Norberg-Hodge, 1991). From 1975 until the late 1990s, I spent large parts of every year in Ladakh, living with the people. I learnt the language quickly, but it still took me a long time to shrug off my western worldview and to recognise the joy and inner peace Ladakhi culture afforded people. Having lived previously in a number of different countries and having studied psychology, I had acquired conventional ideas about human nature. As a consequence, I found it hard to believe that the Ladakhis were truly as happy as they seemed. Surely there was something—some discontent, insecurity, or anxiety— lurking beneath the surface. But eventually, it became clear to me that the Ladakhis were genuinely free of the neuroses that plague those of us in the modern world. Of course, people did experience great sadness from time to time, but in times of hardship, people knew they could rely on their families, their neighbours, and their entire villages for support (Norberg-Hodge, 1991). They knew they would be loved, cared for, and valued by those around them, no matter what. This deep sense of security, reinforced by daily spiritual practices that stressed the interdependence of all beings and the transient nature of existence, empowered people to accept misfortune and move on unafflicted by trauma. Deep psychological security was the foundation for self-respect and humility, which in turn translated into a remarkable openness, tolerance and spiritual wisdom, and irrepressible joy. My observations of pre-industrial Ladakhi society offered me a rare glimpse into the socio-economic structures that support genuine human wellbeing. I have distilled these ‘roots of happiness’ into nine key parts:

Strong Social Cohesion Thanks to intergenerational extended families, every mother in traditional Ladakh had between five and ten co-parents for every baby. These included multiple uncles and aunts, grandparents, and older siblings. There was thus no shortage of time or patience for tending to a child’s needs. Anthropologists studying other traditional indigenous peoples have confirmed how this kind of community fabric is foundational for longterm mental wellbeing for both children and parents (Kruger & Konner, 2010; Ryan, 2020). Within the extended family, the very oldest and the very youngest shared a special bond: toddlers and great-grandparents were the best of friends. They were ideally

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suited in many ways: they ate more slowly and moved more slowly, delighting in each other’s company. Their ongoing relationships provided the opportunity for lifelong learning and teaching, which meant that no one was left feeling useless. Traditional social institutions reached beyond the extended family. For example, every household belonged to a paspun—a network of unrelated families who helped each other in birth, marriage, and death. Village politics were conducted in the council, and the headman was chosen by the community based on how well he was able to facilitate the sharing of local resources. A further reason for social cohesion was the balance between males and females. While Ladakhi society did not deny gender differences, gender roles were not as polarised as they are in the West. From boyhood, men were closely involved in caring for babies and young animals, which encouraged them to maintain their more ‘feminine’/nurturing instincts. I regularly saw teenage boys cooing over babies in the same way a grandmother might. It struck me that I had not encountered such behaviour in Western cultures. Science now recognises that this kind of socialisation can have an impact on hormone balance (Davis & Risman, 2015). Women, on the other hand, held powerful and important positions in decisionmaking about the economy and political choices. This was primarily from within the household, but because the household was at the centre of the village economy, women were clearly empowered and maintained more of the ‘masculine’ energy. These traditional roles were in stark contrast to the Barbie doll and Rambo role models that invaded the minds of young Ladakhis with the advent of the consumer economy.

Deep Connection to Nature Every child grew up learning intimate details about local plants and animals, about our relationship to the stars and moon, about the constant flow of the living world on which they depended. Even while very young, children spent many hours alone in nature and were given responsibility for caring for animals.

Meaningful Livelihoods The work carried out in the traditional Ladakhi village produced clear, valuable results, useful to people themselves and to the community. People could directly see the benefit of the work they did, whether it be constructing a path, building a house, harvesting the fields, or grazing the animals.

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A Slower Pace of Life Despite only having basic technologies, work in traditional Ladakh was done at a relaxed, human pace. Even during the harvest—the busiest time of year—the Ladakhis would sing harvesting songs that spoke of slowing down and taking it easy. This pace was in harmony with the needs of young children and the elderly, and so even when people were busy working in the fields, they had enough time to care for their loved ones.

A Sense of Security Security consisted of the knowledge that your extended family, the community and the land would look after you. There was no unemployment or homelessness in Ladakh, and no one was in debt (Heber & Heber, 1926).

Healthy Food and an Unpolluted Environment In traditional Ladakh, people benefited from local, organic, nutrient-rich food, pure, mineral-rich water, and clean air. They lived in peaceful, rural settings free from noise and light pollution. Today, more and more studies are linking nutrition and gut health with happiness and wellbeing (Campbell, 2018). They are showing significant correlations between highly stimulating urban environments, stress, and poor diets (Gregoire, 2015) with increases in afflictions such as schizophrenia, paranoia, and ADHD (Geher, 2016).

Regular Exercise The constant movement (walking, lifting, carrying, etc.) that was part of traditional life contributed greatly to physical health, another key condition for emotional and mental wellbeing.

Participatory Singing, Dancing, and Music-Making Again, science is showing how deeply beneficial this is for a sense of spiritual connectedness and wellbeing. Crucially, in traditional Ladakh, people sang, danced,

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and made music in a participatory way; it was not a culture of spectators and performers, so there were less comparison and competition.

Spirituality Daily practices of chanting, reciting mantras, and meditation helped to still the mind. In both Buddhist and Muslim communities, spiritual teachings encouraged practices that science is now validating as vital for wellbeing. The Ladakhi worldview and its accompanying spiritual teachings stressed the interdependence of all beings and reminded people of the unhappiness caused by greed and attachment. Such teachings helped instil identities that were more expansive than the narrow, frightened ego born of the worldview and pressures of the modern consumer culture. Over the years, I have reflected on the fact that we need a more holistic understanding of the foundations of a spiritual way of life. In the modern world, many people look to traditions like Tibetan Buddhism for the answer to the spiritual impoverishment they feel. While such traditions indeed offer invaluable wisdom, it is important to keep in mind that they were conceived at a time when the intergenerational community, active lifestyles, and regular deep immersion in the natural world were facts of life. Most spiritual teachings were conceived when there was no need to state the vital importance of the above expressly. I therefore suggest that spiritual teachings ought to be seen as reinforcements to the economic and community structures that support wellbeing on a day-to-day basis.

Change From the mid-1970s, Ladakh was increasingly exposed to outside economic influences. Centralising roads were built, delivering highly subsidised, mass-produced, packaged food from the other side of the Himalayas, undermining Ladakh’s local economy and the health of its people (Oaklander, 2015). At the same time, ‘experts’ from the central government advised the Ladakhis to scrap their old ways of farming in favour of modern techniques. Synthetic fertilisers and pesticides—many of which were already banned in the West due to high toxicity—were distributed for free to Ladakhi farmers. Children were sent away from home to Western-style schools, where they were instructed in a curriculum that had little relevance to Ladakh. The teachers, also sent in from afar, would punish children for speaking the Ladakhi language and tell them not to wear their traditional homemade clothing or eat their traditional foods; according to them, the clothing was ugly, and the foods would make the children dumb (Dorje, 2019). This was Ladakh’s introduction to ‘development’ and the global economy.

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The conventional development formula promoted investment in a highly centralised, fossil-fuel-based energy infrastructure, even though decentralised, village-based renewable energy systems made much more sense—economically as well as ecologically (Norberg-Hodge, 1991). Mud-brick homes were gradually replaced by imported cement boxes, and villages began to empty out as people—particularly young men—were pulled into the city to find jobs. It was clear that these seismic changes were neither inevitable nor desired by the majority of the Ladakhi population; they were imposed—albeit in a highly sophisticated and insidious manner—through the conscious implementation of economic policy (Norberg-Hodge, 1991). What’s more, the structural imperatives to join the modern, globalised economy were accompanied by profound psychological pressures. Tourists began to flock to Ladakh in their thousands, with a single tourist spending as much money in one day as a whole Ladakhi family might in a year. The tourists gave the superficial impression that life in the West was clean, easy, and trouble-free. At the same time, global media and advertising forced their way into more and more households, glamourising the urban consumer culture and making Ladakhi village life seem pitiful by comparison. For the first time, I heard Ladakhis describe themselves as ‘backwards,’ ‘stupid,’ and ‘poor.’ As traditional village economies were displaced by the global economy, selfrespect gave way to a colonial-style cultural inferiority complex; community ties were gradually replaced by monetised transactions, and families started splitting up. With the global economy pushing Ladakh down the path of modernity, many of the problems common in the West—including unemployment, homelessness, and widespread environmental degradation—began to appear in Ladakh for the first time. As people were forced into competition for scarce resources and jobs in the modern sector, and as they lost control over the decisions that affected their lives, they became increasingly insecure, fearful, and intolerant. For the first time in recorded history, Ladakhi Buddhists and Ladakhi Muslims came into conflict (OneIndia, 2017). The effects of this new economic system on the inner wellbeing of the Ladakhi people were tragic. After just a few years of destructive ‘development,’ selfconsciousness and depression had become common in people who were once radiantly joyful and spiritually grounded. I remember visiting Tsering, a friend of mine who lived in Leh. She had become the envy of all her friends because her husband was a successful engineer, and they had recently bought a shiny new sofa. With her children away at school and her husband at work, I found her alone, sitting on the floor (as Ladakhis often prefer to do), chopping vegetables, with the big, expensive sofa behind her. She spoke to me movingly about how, despite her good fortune and her husband’s good job, she was feeling empty and low. Although no word exists in Ladakhi to describe depression, it was clear that Tsering was experiencing the condition. Suicide was virtually non-existent in the traditional culture. In the early days, when I told my Ladakhi friends that, in my country, we have doctors who deal exclusively with mental illness, their jaws would drop in shock. These days, however, depression,

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addiction, and even suicide are no longer uncommon in Ladakh, and psychologists and psychiatrists have their work cut out for them there, too (Chuskit, 2018).

The Global Picture—Learning from Ladakh My experiences and observations in Ladakh sparked a lifelong mission to spread the word about the deeply flawed global development model and to promote a shift in the opposite direction—towards strengthening self-reliance and place-based economies—for the sake of both human and planetary wellbeing. In 1984, my work took me to Bhutan, where the traditional Himalayan culture was also characterised by pervasive joie de vivre, a spirited sense of humour and plenty of leisure time. But despite the Bhutanese political focus on protecting their culture and community wellbeing, the invisible hand of the global economy was at work there too, and I saw the trends I observed in Ladakh mirrored. Upon arriving in Thimphu, Bhutan’s capital, I was greeted by a life-size, cardboard cut-out of Rambo—the same 1980s action figure that had infiltrated the minds of young Ladakhi boys. I overheard conversations between young people about where they could find the best heroin. On a macro-scale, there were clear signs of societal ill-health, too; while in Ladakh, it was Buddhists and Muslims who were coming into conflict, in Bhutan the same was true for Buddhists and Hindus. Travelling back and forth between industrialised Europe and the Himalayas, I soon came to recognise that the scaling-up and speeding-up of the corporate economy were truly global trends. It was, therefore, no surprise that my native country of Sweden, and other countries in the Global North, were experiencing—and continue to experience—rising rates of depression, anxiety, and suicide. In these countries, the breakdown of local economies and cultures has happened over a much longer time period. People have lost sight of the forces that originally pushed their ancestors off the land or separated them into emotionally impoverished nuclear families; many long ago lost their direct connection to nature and think of life in soulless, high-rise complexes as ‘normal.’ Although most people are aware that life is getting busier and that they have to run harder and faster just to stay in place, the economic reasons for these trends are so abstract and distant that they are not recognised (Twenge, 2019). The crises faced by people in the developed world, therefore, often get put down to flaws in human nature itself. It is widely assumed, for example, that consumer culture is an expression of innate human greed. This is because the economic mechanisms that impose consumerism upon us are made invisible; the ‘free-trade’ treaties that have helped spread massproduced consumer goods around the world are ratified in secret. Meanwhile, the pervasive advertising which foists these goods upon us has become normalised and highly subliminal. While human nature is blamed for overconsumption, people tend the blame their deepening financial stress on their own failures and shortcomings. Meanwhile,

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the role of corporate deregulation in increased worker insecurity worldwide goes unnoticed. Because there is so little understanding of these invisible economic forces, people tend to blame themselves not only for their economic stress but for depression, anxiety, and other forms of mental illness. I saw this most poignantly in one of my closest Swedish friends, Linda. A single mother, Linda worked long hours at her Stockholm office and would often come home late in the evening to find her thirteen-year-old daughter, Martina, curled up on the couch, watching television. Linda began to notice that Martina’s rosy-red cheeks had become thin and sallow. She slept long hours and often chose not to join her mother for dinner; when she did come out of her room, her eyes were often red from crying. The diagnosis came just after I returned from Ladakh: Martina was suffering from bulimia, anorexia, and depression. Having observed the rise of image-consciousness and mental illness in Ladakh, I was dismayed to hear the news but not hugely surprised. After all, people in Sweden benefitted from almost none of the community supports that underpinned wellbeing in traditional Ladakh. They were starved of connection and were subjected to intense pressures to succeed at school or at work and to be perceived as successful by others. Omnipresent advertisements targeted even young children with the message that they were not good enough or beautiful enough unless they had a certain ‘look’ or lifestyle—a message that fuelled deep feelings of inadequacy even in beautiful and intelligent young girls like Martina. Children in Stockholm did not benefit from close intergenerational connections; rather, they were encouraged to compete at school and to compare themselves to others of the same age. They lacked contact with the natural world and spent most of the day cooped up inside, working out of a textbook or computer. Linda, however, had no experience of anything outside of this norm and didn’t recognise many of the systemic pressures taking their toll on her daughter’s wellbeing. She was, therefore, prone to a crippling self-blame. She berated herself for failing to notice the signs earlier and for not taking Martina to see a child psychologist before it was too late. She told herself she was a ‘bad mother;’ that she should have focused less on her career and more on her daughter’s needs. She felt guilty for allowing Martina to be exposed to the unrealistic beauty standards represented on television and for not finding a school environment for Martina in which she felt comfortable and loved. This all made Linda feel thoroughly awful, and she despaired on how to help Martina get better. While Linda’s story is tragic, it is typical in a society that turns a blind eye to the fundamental role of the global economic system in creating and exacerbating psychological afflictions and instead points the finger at neurological defects, at flawed parenting, at inadequate doctors. We urgently need to connect the dots between the global economic system and our struggles with mental illness. And to really heal ourselves and our societies, we need to embrace a fundamental shift in direction—away from an ever faster-paced global economy that erodes community and increases financial and psychological

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insecurity, and towards more human-scale communities and local economies, towards the economics of happiness.

Localisation—The Economics of Happiness For decades, people have been seeing the holes in the worldview that equates money with wellbeing and have been searching for alternative ways to assess societal progress. They have come up with such measures as the GPI (Genuine Progress Index), the Happy Planet Index, and GNH (Gross National Happiness), all of which are alternatives to the narrow measure of GDP (Gross Domestic Product), which continues to be used by most policymakers. While these initiatives have transformed conversation on the issue and offered valuable insights, I propose that it is perhaps easier and more effective to measure the very clear signs of unhappiness—such as rising rates of depression, addiction, and suicide—and to direct our attention at the identifiable factors that have exacerbated those. An expanding body of research is highlighting very clear links between mental illness and a variety of systemic factors, including social isolation, urbanisation (Chandra et al., 2018), stress, economic insecurity, and exposure to screens and online media (Twenge, 2019). At the same time, therapies that focus on reconnection to other people, to the natural world, and to meaningful work are proving to be the most effective long-term strategies for healing (Hari, 2018). If we can systemically support the revitalisation of stable, community-based, job-rich economies that are decentralised and rooted to place, we can build a future in which connections to each other, and nature leave us far less vulnerable to insecurity, stress, and loneliness. At the moment, economic supports that favour the big and the global continue to shape our world. And just as subsidised food undermined the foundation of Ladakh’s local economy and culture in the 1970s, corporate-friendly subsidies, tax breaks, and regulations continue to erode community-scale economies and heighten insecurity while filling supermarket and department store shelves with artificially cheap, massproduced goods. Essentially, localisation is about redirecting these systemic supports to favour the revitalisation of local economies, shortening the distances between production and consumption wherever possible. This enables us to reweave the fabric of interdependence—with each other and with the land that sustains us. Because local markets require a diversity of products—from strawberries to basil, from building materials to medicine, from wool to timber—localised production cannot be mechanised in the same way that the monocultures that feed centralised global supply chains can be. This means many more jobs in the production of food, clothing, and shelter, jobs that are not only stable and independent of the volatile fluctuations of the global market but are also community-centric, social, and in touch with the natural world. In local economies, greater autonomy and more transparent political and economic structures empower people by giving them control over the decisions that affect their lives, just as they did in traditional Ladakh. Strong communities and stable

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livelihoods offer people the chance to put down roots and develop secure, placebased identities wherever they are. In localised economies, individuals and families are not regularly scattered by speculative economic forces; they instead rely on more stable economic opportunities that allow them to work closer to home, utilising skills and knowledge adapted to the place. These supports allow us to withdraw our psychological dependence on a fame-obsessed culture of insecurity and competition to create participatory cultures instead, in which the individual can be seen, heard, and appreciated. Shifting from global to local is a systemic path away from a fragmented and confusing world dominated by distant economic forces towards a more interconnected world that is the foundation of happy people, peaceful societies, and a healthy planet. The worldwide localisation movement is made up of countless small-scale initiatives that are already demonstrating such potential. Often, these initiatives are driven by people who have been most affected by the soullessness and stress of the global economy and have realised the need to reconnect to one another in order to heal themselves. They are rejecting the speedy, superficial relationships of the consumer culture and are choosing instead to be real with one another—to open their hearts and show their human vulnerabilities. As increasing numbers of us see through the facades and false promises of consumer capitalism and get in touch with our innate desires for love, connection, and community, the localisation movement is gaining momentum. In every country, people are reweaving connections at the local level, despite the systemic pressures pushing us in the opposite direction. In the last decades, I and my organisation Local Futures have been quite active in South Korea and Japan, countries that industrialised rapidly and whose rates of suicide and depression are now among the highest in the world. But the localisation movement is beginning to take hold there as people find hope in a vision of a fundamentally different future—one that abandons the fantasy of a disconnected techno-utopia and draws on the enduring wisdom of the past. For me, it has been heart-warming to see the sparkle in the eyes of those involved in grassroots activism there—as they come together to rebuild local food systems, rediscover local architecture, and campaign for localisation-friendly policies. Their energetic engagement with one another and their radiant smiles are beacons of hope among the low-hanging heads that characterise the business districts of Tokyo and Seoul. I have seen the same pattern elsewhere, and this observation is confirmed by research into the deep healing that springs from reconnection to nature (Burrows, 2019) and community and from spiritually awakening to the oneness of life. Tried and tested therapies for recovering addicts, like Alcoholics Anonymous and Narcotics Anonymous, which focus on mutual support and contact with higher spiritual purpose, have demonstrated compelling results for quite some time. Recently, a myriad of other methods has emerged, including wilderness immersion and animalconnection therapies. I have seen prisoners transformed by a project that got them growing food and eating together; I have seen at-risk youth get back in touch with themselves after living in the wilderness for two weeks and learning the skills of survival. Preliminary studies into techniques such as ‘therapeutic horticulture’ reveal

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them to be more than twice as effective at reducing the symptoms of depression than antidepressant drugs (Gonzalez et al., 2009). Localisation provides the economic structures that regenerate the fabric of interdependence, promoting daily contact with others and with the plants and animals in the natural world around us. In this way, what are now expensive weekend therapies for a minority could become a fundamental way of life for people all over the world. Wherever we are, we can start the journey. We can seek out like-minded individuals with whom to develop deeper connections. In order to relate open-heartedly and foster such connections, we must have the courage to reject the posturing encouraged by consumer advertising and social media and to expose our needs and vulnerabilities; only through being honest with others about who we are can we expect to feel the unconditional love and acceptance we crave as human beings. We can move away from the fear and self-consciousness that keep us apart and create more participatory cultures of sharing and caring. By reconnecting with the sources of food and planting our own gardens, we can nurture a deep, empathetic connection to nature, and learn to appreciate the cycles of the seasons and the characteristics of flora and fauna. At the same time, prayer, meditation, spending time in nature, singing, dancing, or practising yoga can quieten the chattering mind and help free us of the pressures imposed by the global economy. They can deeply rejuvenate and inspire us. In these ways, we can begin to make choices that are good for us as individuals as well as for our community and for society as a whole.

Reflections: Ladakh Today The short taxi ride from Ladakh’s commercial airport terminal to Leh is more than enough to get the picture: diesel fumes from raucous traffic jams choke the thin air, stray dogs roam the streets. Packages of chips and bottles of soft drink fill the shop windows, and almost all the fields are now either lying fallow or being dug up to make way for the construction of new concrete hotels. Most Ladakhis born post-1970 will weigh up the pros and cons of modernisation in a rather diplomatic way: “It is true that the environment is polluted nowadays, and that people have become less caring and more selfish,” they will tell you, “But at the same time, we have far more money than our grandparents could have imagined.” There is one thing, however, that everyone agrees on; that modernisation has imposed deep psychological and spiritual costs on the Ladakhis. Members of younger generations, many of whom have spent long years away from home being educated in Indian urban centres like Delhi and Chandigarh, are acutely aware of the problem (Flowering Dharma and Local Futures, 2019). They all have someone close to them who has been depressed, has been touched by suicide or has fallen into substance abuse. The intensity and prevalence of these problems are creating a countertrend. Young Ladakhis are turning against all the messages of the consumer culture and against

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all the pressures of the modern economy. They are coming home, in many cases, walking away from well-paid corporate jobs to do so and doing their best to build a life in Ladakh. They recognise that modernity is a dead-end, and they are searching for alternative paths of progress with great urgency. Many are looking to the lifestyle and knowledge of their grandparents with respect and appreciation. In the last two or three years, more and more Ladakhi youth are starting small businesses or NGOs focused on revitalising village food systems or on preserving traditional art, crafts, and philosophy. They may be struggling against the grain and straddling two vastly different worlds, but their work is rewarding, and it nourishes their souls. In this way, Ladakh once again offers a poignant reflection for the rest of the world. The sooner we connect the dots between our internal emotional landscapes and macro-level economic structures, the sooner we will dare to step outside of the narrow parameters set by modernity to embark on a paradigm-altering path towards genuine, collective wellbeing. We can re-learn a pearl of wisdom that Ladakh’s enduring philosophical traditions confirm that the ‘inner’ and the ‘outer’ are inextricably intertwined.

References Blum, J. (2017). Global depression and anxiety. Retrieved August 17, 2020, from https://medium. com/@blumfest/global-depression-and-anxiety-148afd856432. Burrows, S. (2019). Study: Living in nature protects against mental illness, while living in the city increases risk. Return to Now. Retrieved August 17, 2020, from https://returntonow.net/2019/ 06/06/study-living-in-the-city-increases-risk-of-mental-illness-while-living-in-the-country-pro tects-against-it/. Campbell, D. (2018). Eating junk food raises risk of depression, says multi-country study. The Guardian. Retrieved August 17, 2020, from https://www.theguardian.com/society/2018/sep/ 26/eating-junk-food-raises-risk-of-depression-says-multi-country-study. Chalabi, M. (2013). Antidepressants: Global trends. The Guardian. Retrieved August 17, 2020, from https://www.theguardian.com/news/2013/nov/20/mental-health-antidepressants-global-trends. Chandra, P. S., Shiva, L., & Nanjundaswamny, M. H. (2018). The impact of urbanisation on mental health in India. Current Opinion in Psychiatry, 31(3), 276–281. Retrieved August 17, 2020, from https://journals.lww.com/co-psychiatry/pages/currenttoc.aspx. Chuskit, T. (2018). Suicide rate among Ladakhis, especially Ladakhi youth: Concerns raised by the chief medical officer of Sonam Norbu Memorial Hospital in Leh. Retrieved August 16, 2020, from https://www.davisprojectsforpeace.org/media/view/5982. Courtwright, D. (2019). The Age of Addiction: How Bad Habits Became Big Business. Harvard University Press. Davis, S. N., & Risman, B. J. (2015). Feminists wrestle with testosterone: Hormones, socialization and cultural interactionism as predictors of women’s gendered selves. Social Science Research, 49, 110–125. Dorje, S. (2019). Presentation ‘Stanzin Gya: What I learned as a Ladakhi shepherd boy’ at The Economics of Happiness Conference, CIBS, Leh-Ladakh. [Video]. YouTube. https://www.you tube.com/watch?v=-_HHkuWjfhk.

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Flowering Dharma and Local Futures. (2019). ‘Mindful Futures: Reweaving the fabric of community’. Workshop discussions. Retrieved December 27, 2022, from https://www.localfutures.org/ programs/ladakh/experiences-in-ladakh-2019/. Geher, G. (2016). The urbanization-mental health connection. Psychology Today. Retrieved August 17, 2020, from https://www.psychologytoday.com/us/blog/darwins-subterranean-world/201 608/the-urbanization-mental-health-connection. Gonzalez, M. T., Hartig, T., Patil, G. G., Martinsen, E. W., & Kirkevold, M. (2009). Therapeutic horticulture in clinical depression: A prospective study. Research and Theory for Nursing Practice, 23(4), 312–328. https://doi.org/10.1891/1541-6577.23.4.312 Gregoire, C. (2015). Diet may be as important to mental health as it is to physical health. HuffPost. Retrieved August 17, 2020, from https://www.huffingtonpost.com/2015/02/24/diet-mental-hea lth_n_6566376.html. Hari, J. (2018). Lost connections: Uncovering the real causes of depression and anxiety. Bloomsbury USA. Heber, A. R., & Heber, K. M. (1926). In Himalayan Tibet: A record of 12 years spent in the topsyturvy land of lesser Tibet with a description of its cheery folk, their ways and religion, of the rigours of the climate and beauties of the country, its fauna and flora. Seeley Service and Co., Ltd. Norberg-Hodge, H. (1991). Ancient futures (2nd ed.) Sierra Club Books. Kruger, A. C., & Konner, M. (2010). Who responds to crying? Maternal and allocare among the! Kung. Human Nature, 21(3), 309–329. Oaklander, M. (2015). Sugar and Glycemic Index: The link between junk food and depression. Time. Retrieved August 17, 2020, from https://time.com/3939974/sugar-junk-food-depression/. OneIndia. (2017). ‘Religious conversions in Ladakh: Tracing the crux of the Muslim-Buddhist problem.’ Retrieved December 27, 2022, from https://www.oneindia.com/india/religious-con versions-in-ladakh-tracing-the-crux-of-the-muslim-buddhist-problem-2543118.html. Ryan, C. (2020). Civilized to death: The price of progress. Avid Reader Press/Simon and Schuster. Techavio. (2022). Antidepressants drugs market by disease type and geography - forecast and analysis 2022–2026. Retrieved December 21, 2022, from https://www.technavio.com/report/ antidepressants-drugs-market-industry-analysis. Twenge, J. M. (2019). The sad state of happiness in the United States and the role of digital media. World Happiness Report, Chapter 5. Retrieved August 17, 2020, from https://worldhappiness. report/ed/2019/the-sad-state-of-happiness-in-the-united-states-and-the-role-of-digital-media/. World Health Organization. (2021). Suicide. Retrieved December 20, 2022, from https://www.who. int/news-room/fact-sheets/detail/suicide. World Health Organization. (2022). Covid-19 pandemic triggers 25% increase in prevalence of anxiety and depression worldwide. Retrieved December 27, 2022, from https://www.who.int/ news/item/02-03-2022-covid-19-pandemic-triggers-25-increase-in-prevalence-of-anxiety-anddepression-worldwide.

Chapter 21

Characteristics of Happy People Deepak Ramola and Suhasini Barman

Abstract What does the word ‘happiness’ truly stand for? And who are the ones that claim themselves to be ‘happy’ in a world that is ever-so dynamic? Discover the commonalities in the traits of happy people as Deepak and Suhasini unravel their characteristics, anecdotes, confessions, one chapter at a time. From personality type to coping mechanisms, The Curious Case of Happy People is a critical understanding of how happiness shapes different people in ways tangible and relatable. Read on as the duo deep-dives into where and how these people find happiness and their definitions of the same. Keywords Happy people characteristics · Consolidated listicle · Common personality traits Personality type impact

One of the most frequently asked questions on a daily basis in the world is “How are you?” The most prompt response by the people to the question is, “Fine. Thank you. And you?” It is almost an automated answer. However, how sincerely do we evaluate our state of being? We would be wriggling out of the concern in a similar— casual—way if the question everyone asked perhaps was, “Are you happy?”. According to the 2017 Harris Poll Survey of American Happiness, only 33 percent of people would reply ‘yes’ to that question. For someone who has spent the last decade sitting across people documenting their life lessons, the results are not that surprising (Sifferlin, 2017).1 The pressure to define our happiness in an ever-evolving material world is nothing less than complicated. The choreography of work-life balance, cost of living, social media interactions, among other things, dictate how we feel. We face more pressure now than ever before in the scrutiny of our value and popularity. Likes, views, and 1 The Harris Poll, which has been conducting a happiness survey for the last nine years, surveyed 2,202 Americans ages 18 and older in May 2017. (https://time.com/4871720/how-happy-are-ame ricans/).

D. Ramola (B) · S. Barman Project FUEL, Dehradun, India e-mail: [email protected] © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4_21

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comments on digital platforms only magnify the need for us to be seen and heard, and moreover, our disappointment from the lack of it. Moreover, if that is not as huge as the next person’s, we know that happiness is really a pursuit. One of the authors of this chapter has an acquaintance whose day starts with planning on the number of likes his next display picture must garner. When quizzed, what if it does not get the ‘required’ number? The person remarked, “Well, then it’s a bad day. And my mood would be really upset.” “What is happiness, anyhow? … so impalpable — a mere breath, an evanescent tinge,” Walt Whitman reflected in his journals (Popova, 2018a). Arguably, happiness is as abstract a concept as happy people. The fabric of our society is consumed with the unforgiving chase of happiness, its secrets, and its science; it towers over an already puzzling understanding of unhappiness that brings forth its own share of bullying and shame. Many external factors guide how we feel on a day-to-day basis. An argument at work, a personal struggle, a delayed gratification, all lead to a dip in our energy and, in turn, diminishing our optimism and wellbeing. Nevertheless, we are not alone in dealing with the dilemma of lingering on with what happened or moving on to something more hopeful. According to the World Happiness Report (Helliwell et al., 2013), North American countries are less happy now than they were five years ago. However, in that consideration, happiness, to an extent, is a choice and seemingly a hard one at that. Although there is enough scientific evidence to substantiate this, the poet and author Elizabeth Barrett Browning’s approach to happiness as a moral obligation, as illustrated in the following lines from a letter to her husband and fellow poet Robert Browning, is highly illustrative (Popova, 2018b). Stirring the cup of personal suffering, she writes: I am not desponding by nature, and after a course of bitter mental discipline and long bodily seclusion, I come out with two learnt lessons—the wisdom of cheerfulness and the duty of social intercourse.… What we call life is a condition of the soul, and the soul must improve in happiness and wisdom, except by its own fault.

If happiness is a choice or an obligation, why is it so hard to make it? In the process of trying to unfurl this age-old mystery, common interactions with people often reveal that they may be more joyful than they realise—they almost always do not acknowledge the existence of joy in their lives. One may find it useful to remember that happiness is almost their ‘default setting’—people are happy unless they are born in significant deprivation or suffer severe adversities early in life or on a regular basis. We manually switch it to a state of anxiety or depression, allowing the breakup, the news, low figure paycheque, inevitable fears, and even uncontrollable situations, fluctuating our constant being into temporary solace. We allow external circumstances to guide our internal compass (Pishva et al., 2011), often making us feel lost and lonely in the geography of wellbeing. Even though we might find it hard to identify happiness within, it does not escape up to cognise happy people as soon as we see them. It is a common misconception that more wealth means more happiness. We have all known people in our lives that, despite having very little, radiate a sense of

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cheerfulness. In small acts of their generosity, their kindness, one can magnify the spirit of hope and contentment that resides inside them. If one looks long enough, it’s not difficult to fathom all these people have certain traits that illuminate their path. Their behaviour is steered by habits they have cultivated over time and held on to. They embrace gratitude for what they have instead of chasing all that can be achieved. Their personality is a collage of nuanced dimensions that may not hint at the ‘how’ of happiness but definitely draws patterns that can directly be implemented by others who are further behind on the same curve (Pinsker, 2018.). Psychologists have tried to rationalise it; researchers have been quantifying its practice; philosophers have examined its transience; and poets have inspected its meaning (Oliver, 2015). One author recollects her grandmother having her own metaphor of defining happiness, implying that if happiness is the playlist, “Everything will be okay” is her song. The antidote is to find strength in small yet significant variegated life choices. In the next few pages of this chapter, we unveil the jukebox.

Part I Recollection of Early Positive Memories Dr. Seuss had once remarked that—“Adults are just obsolete children…” (Suess, 2018), “constantly evolving, influenced by their own surroundings,” our professor had added. Childhood leaves a long-lasting impact on one’s own self of autonomy, for human beings inherently grow up aspiring to be the people they look up to, consciously or subconsciously inculcating certain traits of those individuals that they tend to imbibe in themselves time after time. Furthermore, more often than not, one’s happiest personality traits are deep-rooted in their earliest memories of people they recognised as happy—the ones they wanted to keep close to and be surrounded by (Hampson, 2008). Looking back, who were the ones that we considered the happiest as kids? The authors, for example, both recall that as kids, they found their grandmothers the happiest person around them. The other people were the ice cream vendors in front of their schools. One author vividly recalls summer vacations in the mountains, with uninterrupted peace and walks aplenty, his grandma’s frail hands stroking his freshly oiled hair, her undivided attention, and willingness to listen and share—her stories, songs, time, knowledge, laughter—it all in abundance. It was precisely the kind of accessibility the author as a child looked forward to every summer holiday and the anticipation of meeting his loved ones as well, which together seemed to have a magical effect. It was perhaps her contentment with life, come what may, that made his grandma the happiest person he knew. Interestingly, scientific studies show that the mind draws interpretation of the world while being biased towards simplicity; it tries to keep the mental models as simple as possible (Chater & Vitányi, 2003).

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The authors, despite having radically different childhoods, could recall almost the same traits in the people they recognised as happy from their earliest memories. The following lines show the other author recalling her grandmother— A hall brimming with men in sharp formals, clinking of wine glasses, socialites talking business whilst the host, a lady in her late 50 s with guests flocking to meet her, lets her five-year-old granddaughter crease the neat folds of her silk sari, mess her perfectly plaited hair and amidst it all—the humdrum and the overflowing attention— she engages in a loving banter with the child in her arms, wooing the kid and the world alike! Her larger-than-life aura was gold and smile, contagious. Dadi personified success, but for the five-year-old, success was an alien concept; it was immaterial, but what stood out was her grandma’s zest for life—her liveliness made her the happiest person she knew! She was the only person who always had time for everything—for stories, for music lessons, for lullabies and then, for the rest of the world too! Her fingers gliding through the keyboard, and the melody of her laughter in sync still echoes strong and clear in her head. Recent research, which was reported on by the Harvard Business Review, shows that people who report the most life fulfilment prioritise time over money. The survey was a revelation—it stated that instead of spending time to get money, truly happy people would choose to spend money to get time. Study author Ashley Whillians (2019) identifies this as something called ‘time affluence,’ i.e., the luxury of simply having enough time to do the things you want. Like the ice-cream shop uncle having it all—a dessert counter in front of the school as his retirement policy, ecstatic children dragging their pestered parents to the counter who would eventually give in (great business…) and everybody got to return with a smile on their face and ice-creams in hand at the end of the day! Does it get any happier? It is doubtful that the situation can get any happier, especially for children.

Part II “Let us be grateful to the people who make us happy; they are the charming gardeners who make our souls blossom”—Marcel Proust.2 Happiness is a complex construct. It is obvious and unmistakable; people generally know and can readily report whether they are happy or not (Lyubomirsky & Lepper, 1999) yet they find it difficult to precisely define (Freedman, 1978; Lyubomirsky et al., 2006). Reflecting the intricacy of happiness, researchers generally define it as a multi-faceted construct, containing both a cognitive component—a subjective appraisal of life satisfaction, and an affective component—the relative preponderance of positive and negative emotions one experiences (Emmons & Diener, 1985; Lyubomirsky et al., 2006; Myers & Diener, 1995). Studies show that happy 2

This a quote from Marcel Proust, a French writer who lived between 1871 and 1922, extracted from Binary Quotes.

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people, those high in subjective wellbeing (SWB), report more positive than negative thoughts and feelings about their lives (Myers & Diener, 1995). The authors conducted a study in January 2020 and ask 20 people from various walks of life to write a postcard each—to the ‘happiest person’ they know (nine of twenty to contain in space are copied below). As each individual knows somebody who is just blissfully happy, and more often than not, people want to keep that person close, hoping that some of their light transfers to them, and through this exercise the authors interrogated why that happens, i.e., a. How different people perceive and define ‘their happiest person’ and b. The common personality traits of ‘the happiest people’ around us (Ziapour et al., 2018).

Mapping Common Traits of Happiness Dear Boss, You are the ray of sunshine that lights up my mundane days at work. An epitome of positivity and confidence, you inspire me each day to put my best into everything I do, and that makes me the happiest person I know. Love, Riya. Dear Son, You made me realise that to be happy, you don’t always need worldly pleasures and also that you don’t necessarily have to be a human. The sight of food, humans approaching you, belly rubs, snuggles under the blanket during winters, walking on the streets, blowing wind on your nose…how can you be so happy with such little things in life? And the best part is that you forget and forgive so easily. I need to learn so much from you! Keep wagging that tail of yours. Hugs, Mom. Dear Baba, Outbreaks of your laughter resonate a heft even during unlikely times of the day, allowing the sadness in the air to dissipate in unopened attics. Love, Your daughter. Dear Emonah, My baby girl, you are the happiest person I know. The way you are oblivious to greed and doubt, your ability to experience joy, no matter the circumstances, makes you so very precious. Remain this way forever. Yours, Baba.

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Dear Dadaji, It amazes me how one person who has struggled so much in life still has all the strength to keep going and pulls up everyone’s mood. You are the true foundation of me. I thank God for making me your granddaughter. Lots of love, Vandita. Dear Mihir, You defy every person that labels you as non-verbal every time I see your jaws widen horizontally. For in that smile, I can hear you loud and clear. I can hear how happy you are to see new visitors get an opportunity to shake your hands with that new person. Your smile is so pure, and your voice so strong. Warmly, the girl who cannot get enough of you. Dear Rickshaw, Chacha, Early morning conversations with you while dropping Ayan at school is one of my favourite morning rituals. The way you ask children to call you’ rickshaw chacha,’ the way you love and laugh with them, turning into a child yourself. It amazes me how effortlessly you blend in. The sheer beauty of your positivity is so inspiring, and that makes you the happiest person I know. Love, Shahina. Dear Shraddha Ma’am, You epitomise warmth and joy in the truest sense. Your ability to transform lives by just being present, with that smile on your face—rock-solid, behind every single person you know is so very admirable. The way you love and the way you laugh makes you ‘my happiest person.’ Forever running to you, the Goddaughter. Dear Brother, I love how you relish everything, how you make the most of every minute. You might be the quietest person in the room yet the most fun to be around with your ever charming presence and interest in everything. Your goofiness makes you the happiest person around me! Always, the adopted one. Post the exercise, the authors found out that optimism and resilience were qualities that often characterised the description of a happy person. Good vibes or energies were deeply noticed and appreciated in personal and social settings in both formal and non-formal conversations. The debrief questions of the exercise enquired about the role observation, memory, language, and perception plays in formulating an opinion about the happiest person one can think of (Catherin, 2014; Veenhoven, 2005). The authors also realised that little things can make one happy (Koerber, 2014).

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The Ten Factor Model of Happiness “Happiness is not something ready-made. It comes from your own actions”—Dalai Lama Quotes (Binary Quotes, n.d.a). In the twenty-first century, the world is an increasingly chaotic and noisy place; and while the definition of happiness might vary from one person to the other, exercise and research both say that certain personality traits correlate strongly to happiness and having better wellbeing (Pishva et al. 2011). The authors broadly classified the traits of happy people into four categories—generic, workplace, home, and community. In general, we focus on traits of happy people that they consciously or subconsciously practice in daily life. At the workplace, home, and community, we explore and elucidate behavioural and instinctive characteristics of happy people that invariably manage to create an impact wherever they go. Moving ahead, henceforth, we study the common personality traits of happy people (Ghalehban et al., 2011).

Intellectual Curiosity Happy people are keen observers. They cultivate a sense of wonder. Leave them in the most mundane place in the world, and yet they will find themselves an intriguing anecdote or two. The more you observe happy people, the more you come across this one distinctive characteristic of theirs, i.e., they have insatiable intellectual curiosity, which ranks as one of the most powerful and productive qualities that a person can have. The uncertainty of intellectual curiosity is known to bring opportunity, excitement, and pleasure to a person’s life whilst adding passion, context, and dimension to their happiness quotient. Also, intellectual curiosity fosters a better understanding of the most complex situations, for complicated situations are only the misunderstood ones, and healthy curiosity helps dissect such a barrier. Intellectual curiosity mostly plays second fiddle to Intelligent Quotient (IQ) as curiosity is the natural instinct that drives people to explore and learn, and happy people thrive on the same (Sun et al., 2018). “Do all Ganesha idols have their trunks facing left?” My foreign associate Alan once asked me on one of his first trips to India. I was baffled; honestly, I hadn’t even noticed (being a Hindu, born and brought up in Calcutta) until I faced the question from Alan, who was simply interested in everything. And hence began our quest for finding a Ganesha idol with a trunk facing right and an appropriate answer to his question. However absurd it might seem; we did manage to find both because we dared look for it. Alan is a classic example of Intellectual Curiosity. Albert Einstein, once commenting on his own intellect, had remarked—“I have no special talents. I am only passionately curious”—Albert Einstein (Binary Quotes, n.d.b), and perhaps he would hit bull’s eye with the same.

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Enthusiasm “I was glad that my father was an eye smiler. It meant he never gave me a fake smile because it is impossible to make your eyes twinkle if you are not feeling twinkly yourself”—Nothing quite defines that sparkle in the eyes better than this Roald Dahl excerpt from Danny the Champion of the World. Happy people are mostly doers, and they are enthusiastic about everything in life. A work trip, a vacation, a 5-h lecture session, give them anything, and they will take it heads up. “Impossible. Why are you watching a talk show in a language you do not even know, and there are not even subtitles” One of the authors of this chapter asked his mother as to why she watched a show she did not understand the language of. She replied, saying—“look at the set design but, and the clothes and the way they talk with such ease in front of a live audience with all the cameras rolling! There are so many things to see.” Perspectives, amusing, are not they? Happy people tend to look at things differently and possess an energy level much higher than others, which helps them make the most of every moment, radiating a sense of self-confidence that adds to their inherent charisma. They are go-getters with unwavering faith in the universe.

Compassion Empathy and the power of giving is a major personality trait to look out for in happy people. They are givers in the truest sense. They are not worried about tangible rewards; they prioritise experiences and their perception of contentment over materialistic goals. One of the authors of this chapter recalls that of all the acts of kindness she will never forget—was this certain day of immense toothache when she had dragged herself to the office for a meeting with her boss, and she has often wondered how much he had in spades to take time out from his nerve-wracking schedule of an MD to get her to a dentist and check up on her the whole week post the incident; for however they would want you to believe, kindness is seldom thrown around like confetti. Happiness is not goal-oriented; it is grounded. A fascinating study reported at Stanford’s Medical School’s Center for Compassion and Altruism Research and Education’s (CCARE) inaugural Science of Compassion Conference 2012 researched cellular inflammation in people describing themselves as ‘very happy’ (Stanford Medicine, 2012). The root cause of many diseases, including cancer, is cellular inflammation; and for people living under stress, the inflammation levels are often very high. But Barbara Fredrickson (APS Fellow), Steve Cole and Chapel Hill (University of California) in their study concluded that it was only in the case of some ‘very happy people,’ i.e., hedonic happiness: people who were happy because they lived a good life had high levels of inflammation but people who believed that they lived a purposeful life: eudemonic happiness had low levels of inflammation (Seppala, 2013) Compassion is so pleasurable that it invariably protects against stress. Sara Konrath, from the University of Michigan, also revealed that people who are

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volunteering reasons were altruistic and not self-serving had a longer lifespan than the rest. Truly happy people live a compassionate life with greater meaning, and it comes naturally to them without much effort.

Gratitude The word gratitude is derived from gratia (Latin), which means grace, graciousness, gratefulness (depending on the context), but ‘gratitude as a feeling’ encompasses all these meanings. The currency of gratitude continues to increase in value with every passing second, as innumerable researchers have associated happiness and wellbeing with high levels of gratitude. Dr. Fuschia Sirois, Psychologist, University of Sheffield (Moya, 2018), considers gratitude far more than a slogan on the mug; Sirois adds that gratitude is a unique predictor of wellbeing as it is often the core of fulfilling relationships, sleeping well, and greater resilience, i.e., the very base of a happy, content life. In other words, Sirios describes gratitude as an overwhelming feeling of appreciation, something wholly unique, that rises up to the top of the milk, like the cream—from a statistical standpoint. Studies show that small acts of gratitude leave a long-lasting positive impact on mental health and help improve interpersonal relationships (Allen, 2018). For example—a manager thanking his employees at work might motivate them to perform better with an enhanced feeling of brotherhood among each other. Happy people are known for counting their blessings. They are deeply appreciative of what life has to offer them, and they simply tend to delve more into what they have than on things they do not. The research adds that happiness is not having what you want but wanting what you have. And gratitude epitomises the same (Sarner, 2018).

Optimism Happy people often look at the world with rose-tinted glasses and bask in the glory of hopefulness. They have an extremely positive outlook towards life, which further helps them lead a quality one. Happy people have the most unique solutions to dicey situations in life. As remembered by Elmo Lee, Yasmin (Binti Ahmed, Executive Creative Director, Leo Burnett)’s art director, Yasmin and he had a big presentation the day after and they had no new ideas, and they were getting desperate when Yasmin suddenly got excited and said “Elmo, I know how we are going to do it!”, “how?” Elmo had asked as Yasmin had laughed and replied: “with great difficulty.” The power of optimism clubbed with a good sense of humour can never be overstated. The simple act of believing that things will work out, in the end, no matter what, helps one manage stress and deal with things more positively on a regular basis. Optimistic people do not get bogged down by failure but use it as a stepping stone for the future. According to London-based neurologist Tali Sharot (2012; Science

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Direct, 2011), around 80% of the human population is inherently optimistic; most of them are just not aware of it. An optimistic approach is expecting more positive things to happen in life than negative ones. A study by the University of California (Kennelly, 2012) also suggests that intentionally practising positive activities can improve one’s happiness quotient by leaps and bounds as happiness evolves from fostering optimism and practising it every day.

Authenticity “Do not let the expectations and opinions of other people affect your decisions. It’s your life, not theirs. Do what matters most to you; do what makes you feel alive and happy.”—Bennett (2020). The happiest people are true to themselves, and they don’t try to fit into someone else’s definition of success. They have intangible values, and they accept themselves with all the flaws and drawbacks they have and work on them. Psychologist Anna Hamer puts it as “Authenticity is the maturity of understanding that you cannot change everything at once but enhancing the skills you have to contribute to the bigger picture” (Lavelle, 2016). Professor Stephen Joseph, Psychologist, and author of Authentic: How to be Yourself and Why its Matters’, points out that living authentically not only makes us feel more content in the big things, i.e., career, relationships, or family, but most importantly, it leaves us feeling happier at any given moment (Joseph, 2017). For example—authenticity and acceptance have the capacity of making even the most mundane everyday chores feel a bit more purposeful, which sparks joy in return. Scientifically, authenticity inculcates happiness because it preserves willpower and moves us along the motivational quality continuum by cutting down on cognitive dissonance. According to author Amy Bucher, authenticity brings happiness because it creates a setting in which we indulge in people and the activities that we love and avoid the ones that we do not. (Bucher, 2014) authenticity is more like our permission to react with honesty and be comfortable in any given situation. One does not need to pretend to please, and that is perhaps what happiness encompasses—being comfortable in one’s own skin.

Adaptability Experts say that the ability to adjust/adapt might not be the most attractive but is certainly one of the most essential requisites for enjoying a happy life. Guy Winch (2015), a psychologist, PhD, and author of “Emotional First Aid”: Practical Strategies for Treating Failure, Rejection, Guilt and Other Everyday Psychological Injuries (Winch, 2013), studied that people’s ability to be satisfied with life, being happy and having good relationships actually depends on their ability to adapt. Some people are natural adapters, i.e., they fit into any given social environment; others try to adapt and take a bit of time to do so, while a few give up in the first place itself without

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even trying. But according to Winch, people can most definitely learn how to be adaptable, i.e., if they practice methods to approach life a bit differently. To be aware of oneself, one’s own strengths, weaknesses, and coping mechanisms, to know how to reinvent themselves and to rehearse the art of beginning again—adaptable people prioritise the need to shape up their own happiness and know how to savour the same. Dr Shimi Kang, researcher/media expert/award-winning Harvard doctor, states that the difference between success and failure is adaptability (Caleb, n.d.). For example, a person who can adapt easily to different environments is bound to make progress in life, whereas determined persons, with a lot of grits, who are unable to adapt to change will definitely stumble on their growth ladder. Truly happy people cultivate adaptability for a seamless life.

Contentment As famously quoted by Socrates: “He who is not content with what he has, would not be content with what he would like to have” (Goodreads, n.d.b)—happiness is deep-rooted in contentment and vice versa. The Merriam Webster Dictionary defines ‘Happiness’ as ‘a state of wellbeing and contentment, i.e., joy,’ and similarly, it defines ‘Contentment’ as a ‘state of being happy and satisfied.’ In positive psychology, happiness is defined in a two-fold manner, which in totality sums up to “subjective wellbeing.” To determine happiness, questions like how much positive effect, as opposed to negative effect, does a person have and how people view their lives overall, i.e., global satisfaction, are asked in the same. Contentment is considered to be closely related to a person’s level of satisfaction with global satisfaction, i.e., his/her life, given that the idea of contentment is intertwined in the concept of what makes a person happy. Paul van der Merwe (2016) in his book Lucky Go Happy: Make Happiness Happen demonstrates how being content for longer periods of time yields more happiness than being ecstatic for a while. Contentment relates to both the attitude we bring to our activities and the result of our actions. It needs to be internalised and practised constantly to materialise into gratifying happiness. The word contentment also stands for: a state of acceptance/ accepting what is. It is learning from one’s past, gazing at the future whilst making the most of the present to give meaning to one’s life. While studying contentment as a state of mind, it is important to recognise the integration of the acceptance of one’s past, present, and future. And understanding that one cannot change his past, however good, or bad the experiences were, nor can they alter their future; and recognise that it is only in the moment that one can truly learn about themselves, affect change and flourish. Contentment is almost like attaining Zen in one’s everyday life, i.e., the ultimate source of happiness. Also, a life of appreciating small wins will only add to increased happiness, which again is an experience in itself and not a goal.

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Focus In a world overwhelmed with information, the happiest are the ones who find balance in their lives. The ability to selectively focus on one’s priorities paves the way for people to function more efficiently, which further enables them to relax more, be more at ease, and feel happier in life. According to Robert Holden, PhD—“what you focus on most becomes familiar and what is familiar feels real to you” (Holden, 2017). Happy people are often present-focused; they live in the moment(Castel, 2013). They are not overthinking about the past or obsessing about the future, but they are continually evolving, making the best of the present moment. They are spontaneous in seizing opportunities and foster a sense of purpose for the greater good. As Roy T. Bennett had correctly stated in his book The Light in the Heart—“If you want to be happy do not dwell in the past, do not worry about the future, focus on living fully in the present” (Bennett, 2020).

Multiform Facets of Positive Personalities The only way to approach the excruciating thirst of the happiness quest is with a glass full of questions. People often have a lot of queries/opinions/misconceptions about happiness and happy people in general, to which we have tried collating and addressing some of the most popular queries that were bestowed upon us.

Frequently Asked Questions About Happy People Are Happy People Always Happy/never Sad? Yes, it would be possible if a person never experienced sadness in his own life and has also never witnessed the sadness of others. But that is rarely the case. We human beings tend to communicate in emotions. We exchange how we feel with others and also absorb the energy people emit in our presence. This is also true for positive and negative emotions. (Forrester, 2018) Extreme injustice in a circumstance invokes angst in us; that is how movements and revolutions take shape; in the same way, when we hear something tragic or see someone sad, we also feel sad for them and go an extra length to provide assistance. As long as we are alive and surrounded by people, we will interact with their dominant emotions. Happy people experience sadness, too, although they may choose to not linger on to it for long. They make an effort to move on and not let it overpower their day. You will come across people who can get over it expeditiously because they make room for things not going as planned and do not overthink what has happened.

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Also, it is healthy to feel sad. Sadness is an adaptive emotion. It helps us become vulnerable, sensitive, and fully human. It allows us to grieve, encourages us to make sense of loss, and invites care and concern when we need it the most. Our behaviour toward sadness also defines our response to happiness. To be happy does not mean you avoid being sad; it just means you embrace it when it occurs.

Is Happiness a Constant State of Mind? Happiness and Wellbeing (Sundriyal, 2014) says, “Happiness is a mental or emotional state of wellbeing characterised by positive or pleasant emotions ranging from contentment to intense joy.” Media and advertising are selling happiness as a utopian experience. And more and more people interpret it as bliss. The popular misconception is that happiness is looking gorgeous, laughing all day long, driving in big cars, etc. However, bliss is a rare out-of-body moment and not a routine. Consider it as a beautiful vacation, but no matter how amazing the holiday is, one must return home because home is a constant anchor in our lives. We learn how to navigate through every other complex emotion by our state of being. If we are not in the best of space, we will end up making decisions that will further prolong a state of being to an unexpected duration. Most people gauge their happiness with the barometer of their feelings. If it is sadness, they feel they would make efforts to feel better. Feelings are tools to carve a state of mind. There are many actions that fluctuate the state of being we are in, particularly that of happiness. Drawing a sense of comparison with others, overthinking about the past, allowing situations to get the better of oneself are some factors that tend to make us unhappy. Happiness, as a state of mind, is cultivated over time. It is something that can be practised with time and strengthened like a muscle; the effort is not to find it so much but rather to maintain such a state of mind. When we tend to outsource our happiness or hyperlink it to circumstances externally, we heavily rely upon the success of those scenarios to achieve happiness as a goal. It is only then happiness gets mistaken to be a by-product of situations rather than an ingredient in the action to be executed. We anticipate its arrival and chase it with all our might. “Happiness is not determined by what is happening around you but rather by what is happening inside you. Most people depend on others to gain happiness, but the truth is, it always comes from within.” – (AZ Quotes, n.d.)

How Do You Define Happiness? Happiness means different things to different people. . The Merriam Webster dictionary explains happiness as ‘a state of wellbeing and contentment.’

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. In her book, The How of Happiness, Lyubomirsky (2007), a professor of psychology at the University of California, defines happiness as “the experience of joy, contentment, or positive wellbeing, combined with a sense that one’s life is good, meaningful, and worthwhile.” . Author Ayn Rand says: “Happiness is that state of consciousness which proceeds from the achievement of one’s values” (Ayn Rand Institute, 2017). . Mahatma Gandhi says: “Happiness is when what you think, what you say, and what you do are in harmony.” (Mahatma Gandhi Quote, n.d.) . To psychological researchers, the two components of Subjective Well-Being (SWB) are “feelings of happiness” and “thoughts of satisfaction with life” (Diener, 2020. Happiness: The science of subjective wellbeing). The definition of happiness differs from person to person. Every individual categorises what makes them happy based on their desires, needs, and aspirations. Although, in order to achieve this emotional state as a long-term positive frame of reference and not just a fleeting feeling of joy, there are some basic needs that must be met (Ackerman, 2020).

Does Success Lead to Happiness? It is a common perception that success at the workplace, in personal arenas or career, leads to happiness. No wonder, so many of us persistently strive to tick off the to-dos on our lists. We work overtime, pass through sleepless nights, revise the same thing repeatedly, desiring success, hoping that the outcome of this success is the reward of happiness. However, when we achieve these goals that make us feel accomplished, we do feel happy, but this happiness does not often last. We jump from one goal to another. Constantly chasing the happiness phenomenon (Matta, 2018). American author Robert Fulghum in his book All I Really Need to Know I Learned in Kindergarten (Fulghum, 2003) beautifully highlights that the search perhaps is a false one because we do succeed even when we are young because we are happy. He wrote, “Wisdom was not at the top of the graduate-school mountain, but there in the sandpile at Sunday School.” In his Ted Talk, Richard (2005), a marketer and success analyst, talks about his personal narrative of success. He highlights through individual anecdotes a collective understanding that happiness is not a one-way street. One has to reach for the drawing board, time and again, in order to birth new ideas and skills to feel successful. Society often lays out the set path of academic progress followed by earning a college degree, which hopefully gets us a good job, and then we try to find the right partner to marry, saving for a house of dreams and having children, and so on. The quest to attach our source of happiness to the success of these parameters is a bold assumption. The truth may very well be that none of these things really have anything to do with our level of happiness.

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Sonja Lyubomirsky PhD. has been studying happiness for nearly two decades now, and through her research, she investigates interventions that can assist in increasing human happiness. Lyubomirsky and her colleagues, in their studies, examined questions such as “Are happy people more successful than unhappy people? Does happiness precede success? And does positive affect lead to success-oriented behaviours?” The results of these studies suggest that happiness leads to greater success in life (Walsh et al., 2019). Lyubomirsky (2007) suggests, “This may be because happy people frequently experience positive moods, and these positive moods prompt them to be more likely to work actively toward new goals and build new resources. When people feel happy, they tend to feel confident, optimistic, and energetic, and others find them likeable and sociable.” Happy people, too, can be sad or disappointed, but they do not let it hamper their long-term mood. She adds, “Happy individuals are more likely than their less happy peers to have fulfilling marriages and relationships, high incomes, superior work performance, community involvement, robust health, and even a long life” (Matta, 2018). Does Success Lead to Happiness? The philosopher, Bertrand Russell in 1951, said that “The good life, as I conceive it, is a happy life.” But he went on: “I do not mean that if you are good, you will be happy; I mean that if you are happy, you will be good” (Russell, n.d.).

Are Happiness and Optimism Correlated? According to research, happy and unhappy people generally have the same number of adverse events in their lives. It is their interpretation or approach towards tragic events where the major difference lies. Optimistic people try to negotiate an action plan to equilibrise negative situations in their lives, whereas, on the other hand, pessimists are more likely to complain about circumstances and then step into the quicksand of negativity or cynicism, perhaps even depression (Segerstrom et al., 1998). In many ways, our hope is our knowledge. A doctor with a highly coveted medical degree, not believing he will be able to treat his/her patients, will end up not using his knowledge to his advantage. Similarly, a farmer will not sow seeds at the beginning of his agricultural season if he is not definite about being able to sell the products or fearing it will not rain. Optimism and pessimism are evaluative styles of reacting to life events that determine a positive vs. negative mood and all-embracing or allexcluding behaviour. Individuals with optimistic explanations of life try to look for the good in the bad; they generally feel happier and more equipped to handle challenges and do not self-label themselves as failures at the advent of every setback (Conversano et al., 2010). Optimists tend to analyse how much of the situation they could control and how much was beyond their grip. Optimism is a form of positive thinking, allowing our interactions to have a positive spin resulting in better health, longer lives, long-lasting relationships, and healthier babies (Sergerstrom et al., 1998).

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Are Happy People Delusional? There is no single great strategy to cope with adversities. Most happy people adapt to how they respond to a situation and are more agile in circumstances that may otherwise lead to emotional gymnastics. Psychologist George Bonanno at Columbia University has conducted extensive research on how people respond to adversity, primarily how they process the passing away of a loved one. (Moeller, 2012). “There is a lot to be learned from how well we cope with adversities,” he says. “Human beings can cope pretty well with really bad things. We are finding that people who deal best with adversity are people who have flexible responses. They have multiple coping strategies, which is part of what we think of as mental health,” he says. Happy people also accept that adversity allows them to strengthen their coping skills. Without any challenges, one will hardly be able to evaluate one’s response. Therefore, happy people learn from each setback and bounce more resolutely. Over time, they are able to read situations and behave appropriately.

Are Rich People Happier? Money alone cannot compensate for happiness. It allows one to live comfortably or feel secure. But is that all one needs to rise on the happiness metrics? Perhaps not. Harvard Business School researchers Grant E. Donnelly and Michael Norton studied 4,000 millionaires (Donnelly et al., 2018). They penned their answer in the Wall Street Journal shares that if you want you and your heirs to be happier, you should give your money away and let them make it on their own. Their findings revealed that money helps procure resources to meet our basic needs, but more money does not guarantee more happiness. Making money oneself instead of inheriting it resulted in people with peers with equal wealth feeling a bit happier. The pursuit of wealth demands multitasking on other fronts of an individual’s life (Charron & Koechlin, 2010). It means balancing working overtime with spending time with family, travelling for business trips to hanging out with friends, juggling weekend work mode with pursuing personal hobbies, cutting down on vacations, or lazing around with a high-pressure need to meet deadlines. Apart from the bank account, a person may have a limited circle to share that money with. But a person not managing their financial foothold well will also crumble under the pressure of paying bills, living hand to mouth, and eventually feeling miserable. The honest answer to the question of whether money can or cannot buy happiness is that every individual is different. Each person makes decisions prioritising what they need most. As long as our sense of value for life, people around us, and the world overall isn’t dictated by the currency in our wallet, we shall be able to create a fulfilling life.

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Are All Happy People Extroverts? No matter what your personality type is, you can embody happiness. Extroverts find happiness through their external worlds and feel energised through the social circles they are part of. Introverts, on the other hand, find contentment in their inner worlds. Going for a walk, sitting by themselves, painting, or reading a book might comfort them in a similar fashion as it does an extrovert in public interaction. Despite the numerous comparisons between whether one is better than the other, what a lot of studies vouch for (Charles et al., 2014) is that the key factor in happiness amidst both personality types is to accept oneself, create a quality tribe that you can trust and not marinate one’s mind in other people’s way of living. It might work for them, but because there is no formula for happiness, you are free to discover your own route to it.

Do Happy People Exist? It is arguable if there are people who are happy permanently. Yet, there definitely exist people who are genuinely satisfied with their lives. There are people who feel good about life more often than others. This regular happiness mode labels them as happy people. As you read at the beginning of this chapter, there are people who acknowledge the happy people around them and celebrate them for their characteristics. These characteristics, when analysed, show the common thread of similar values, mechanisms, and behaviour traits running across all the people. Happy people exist because they choose to.

Conclusion “The foolish man seeks happiness in the distance; the wise grows it under his feet.”— James Oppenheim (Goodreads, n.d.a). The concept of ‘happiness’ might be abstract to most, but it is also a reality to some, and as the research conducted by DoubleTree by Hilton with 2000 adults concluded that it is the little things in life that make people the happiest. Dr. Glenn Williams, Senior Lecturer, Psychology at the Nottingham Trent University, also added that—“an effective route to happiness is not necessarily through experiencing major events that we might have planned out like getting married, moving house, getting that all-important promotion or even being on holiday. Rather it is the small and often unexpected pleasures in life, making us smile each and every day—that helps us build a happier and more meaningful life for ourselves and for others” (Barns, 2014). To conclude, while there are a million things that spark joy if we allow ourselves the time just to pause and look around, below, we’ve jotted down a few that we keep going back to, i.e., our happiness trail and where to find them.

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The Laundry List: of finding happiness in obscure corners and things tucked secretly away. (a) Resting the head on the shoulders of close friends and not feeling the need to talk. (b) Having a 100% charge on the phone. (c) Well-lit tidy washrooms and clean laundry. (d) Humming in the shower. (e) Feeling loved. (f) Filling up a full journal. (g) Remembering passwords. (h) Receiving a handwritten letter. (i) A job you love. (j) Receiving an unexpected compliment.

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Glossary

Accelerated Learning It is a learning format that allows students to complete courses in a shorter period of time compared to a traditional semester. Adrenocorticotropic hormone ACTH is produced by the pituitary gland. Its key function is to stimulate the production and release of cortisol. Alpaqueros Alpaca Handlers Ananta sukham (Anant sukha) Infinite happiness. Anima (n) Soul. Animated Pulse It provides a pulsating effect to an element that changes its shape and opacity. Anthropocene living Age of Humans. Asr The late afternoon prayer. Auric Field A coloured emanation said to enclose a human body or any animal or object. Autopilot A system used to control the path of an aircraft, marine craft, or spacecraft without requiring constant manual control by a human operator. Biology beliefs The thoughts racing through your mind on a moment-to-moment basis have the power to build up or tear down your physical and mental health, including addictive tendencies. Bolster Support or strengthen. Carbon-negative when an organisation removes even more carbon than it emits. Collective unconsciousness A form of the unconscious (that part of the mind containing memories and impulses of which the individual is not aware) common to mankind as a whole and originating in the inherited structure of the brain. Communication The imparting or exchanging of information by speaking, writing, or using some other medium. Constant field This assumption requires that the charge density of permeant ions and flexible polar groups is virtually voltage independent. Core Competencies The resources and capabilities that comprise the strategic advantages of a business. © The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4

509

510

Glossary

Corticotropin-releasing hormone CRH, a peptide hormone that stimulates both the synthesis and the secretion of adrenocorticotropic hormone (ACTH) in the corticotropin-producing cells (corticotrophs) of the anterior pituitary gland. CRH consists of a single chain of 41 amino acids. Dhikr The remembrance of God. Dhuhr The early afternoon prayer. Dukkha Suffering. Economics of Happiness The economics of happiness is an approach to assessing welfare which combines the techniques typically used by economists with those more. Education Transactional Analysis It provides a language to explain why certain classroom management techniques are going to be more effective than others and gives permission for the teacher to retain humanness in the face of adversity. Electrophotonic Analysis It is a technique of capturing images of phenomena not quantifiable by the naked eye. Emotional Intelligence It is the ability to understand, use, and manage your own emotions in positive ways to relieve stress, communicate effectively, empathise with others, overcome challenges, and defuse conflict. Empathetic Rapport Reinforce your empathy through your positive body language and eye contact. Extermination Killing, especially of a whole group of people or animals. Fajr The dawn prayer. Glacial lake outburst flood GLOF—a type of outburst flood caused by the failure of a dam containing a glacial lake. GNH Gross National Happiness (Index to measure national happiness through development with values). Great Depression A severe worldwide economic depression between 1929 and 1939 that began after a major fall in stock prices in the United States. Gross domestic product GDP is the total monetary or market value of all the finished goods and services produced within a country’s borders in a specific time period. Happiness constant The work towards a happy way of being is constant. Happitalism necessary change A state of emotional wellbeing that a person experiences either in a narrow sense, when good things happen in a specific moment, or more broadly, as a positive evaluation of one’s life and accomplishments overall—that is, subjective wellbeing. Heterostasis An organism’s seeking of maximal stimulation. Homeostasis Ability of living organisms to self-regulate. Homo homini lupus Latin proverb meaning "A man is a wolf to another man," or more tersely "Man is wolf to man." Human psyche The totality of the human mind, conscious and unconscious. Hydrophobic Multi-layered Film A common approach to minimising permeation and effusion.

Glossary

511

Hypothalamic–pituitary–adrenal axis HPA axis as it is commonly called, describes the interaction between the hypothalamus, pituitary gland, and adrenal glands. Immune System Response How your body recognises and defends itself against bacteria, viruses, and substances that appear foreign and harmful. In spirit fluency Our utter devotion to whatever is before us reveals the nearest detail as a doorway to the Infinite Latticework that holds the Universe together. Integrative Design This is a comprehensive process that concentrates as much on design, construction, and operation as on the occupancy of the building. Intrexicably In a way that is unable to be separated or disentangled. Irreparable destruction It is so bad that it cannot be repaired or put right. Ishaa The night prayer. Karma In Hinduism and Buddhism—it is the sum of a person’s actions in this and previous states of existence, viewed as deciding their fate in future existences. Liberal economic model It is a political and economic ideology based on strong support for a market economy based on individual lines and private property in the means of production. Life Purpose The central motivating aims of life. Localising happiness economics Localisation is the economics of happiness— because it’s about restoring that human connection and care. Lunar Month It is the time between two successive syzygies of the same type: new moons or full moons. Maajhi The ferryman—one who carries you across. Maghrib The sunset prayer. Managing thoughts It goes beyond other “positive thinking” books by offering a practical, systematic, step-by-step approach to thought management. Mental Health First Aiders The role of a Mental Health First Aider in the workplace is to be a point of contact for an employee who is experiencing a mental health issue or emotional distress. Moksha This non-afflicted, conflictless, and blissful state of liberation is called Moksha. Natality The ratio of the number of births to the size of the population. Non-linear logic If you describe something as non-linear, you mean that it does not progress or develop smoothly from one stage to the next in a logical way. Pañcako´sa Five sheaths of subtle and causal bodies—material, emotional, mental, intuitive, and bliss. Postcapitalism A state in which the economic systems of the world can no longer be described as forms of capitalism. Precursor A person or thing that comes before another of the same kind. Quality of life The degree to which an individual is healthy, comfortable, and able to participate in or enjoy life events. Quantum mechanics It is the study of matter and its interactions with energy on the scale of atomic and subatomic particles. Quarks It is a type of elementary particle and a fundamental constituent of matter. Rebellion An act of armed resistance to an established government or leader.

512

Glossary

Resilience The capacity to recover quickly from difficulties; toughness. Resilience through diversity Build resilience through diversity- highlights that modularity, versatility, and adaptivity are the features that create resiliency. Resonance It is a phenomenon that occurs when the matching vibrations of another object increase the amplitude of an object’s oscillations. Resource Demarcations The action of fixing the boundary or limits of resources. Right Livelihood It is a way of making a living that does no harm to others. Salutogenesis The origins of health and focuses on factors that support human health and wellbeing, rather than on factors that cause disease. Samyak sam¯adhi Right Concentration. Samyak smr.ti Right Mindfulness. Savanna A vegetation type that grows under hot, seasonally dry climatic conditions and is characterised by an open tree canopy (i.e., scattered trees) above a continuous tall grass understory. Sarvam Dukham All is Suffering. Sensitivity The quality or condition of being sensitive. Shunya Zero in Hindi or meaning a void, the supreme state of awareness where everything comes to nothingness. Sixth Mass Extinction An ecology-threatening collapse of species the likes of which have not been seen on Earth for at least sixty-five million years. Social cohesion Social cohesion refers to the extent of connectedness and solidarity among groups in society. It identifies two main dimensions: the sense of belonging of a community and the relationships among members within the community itself. Social-ecological system It consists of ’a bio-geo-physical’ unit and its associated social actors and institutions. Stakeholders It is a party with an interest in an enterprise. Stardust A magical or charismatic quality or feeling. Stress Inoculation Therapy (SIT) is a psychotherapy method intended to help patients prepare themselves in advance to handle stressful events successfully. Sukha Happiness in Sanskrit, and various dialects spoken in India such as Hindi, Sindhi, and Punjabi which is opposite of "Dukh" Sadness. Summons An order to appear before a judge or magistrate. Sustainability The ability to maintain or support a process continuously over time. Sympathomedullary pathway The sympathomedullary pathway (SAM pathway) is the route through which the brain directs the sympathetic branch of the autonomic nervous system (ANS) to activate in response to short-term stress. Transactional Analysis TA is positive psychological model for understanding the relational aspects of teaching and learning. Teachers’ Intervention It’s a specific program or set of steps to address an academic need. Tertium non datur there is no third. The Commons It is the cultural and natural resources accessible to all members of a society, including natural materials such as air, water, and a habitable Earth.

Glossary

513

Wellbeing It is a prudential value or quality of life, refers to what is intrinsically valuable relative to someone or the state of being comfortable, healthy, and happy. Wellbeing Problem Mental illness, substance abuse, unemployment, violence, and poverty may have a negative impact on the wellbeing of individuals and carers. Wetiko It is an evil cannibalistic spirit that can take over people’s minds, leading to selfishness, insatiable greed, and consumption as an end in itself, destructively turning our intrinsic creative genius against our own humanity. Zero-waste It is a set of principles focused on waste prevention that encourages the redesign of resource life cycles so that all products are reused.

Index

A Accelerated learning, 236, 250, 509 Acceptance, 58, 85, 103, 141, 144, 160, 161, 200, 212, 345, 400, 408, 421, 426, 431, 484, 496, 497 Adrenocorticotropic Hormone (ACTH), 343, 509, 510 Affective wellbeing, 98 Alpaqueros, 249, 250, 509 Anant Sukha, 120, 509 Anapanasati Sutta, 393 ¯ ap¯anasmr.ti S¯utra, 393 An¯ Anima, 201, 509 Animated pulse, 233, 509 Anthropocene living, 509 Atma, 120 Auric field, 234, 242, 243, 509 Authentic happiness, 10, 13, 83, 322, 454 Autonomy, 27, 56, 130, 134, 141, 160, 161, 242, 340, 343, 438, 482, 489, 512 Autopilot, 319, 509

B Bhagavad Gita, 120, 180, 390, 450 Biology beliefs, 509 Bolster, 215, 509 Buddhism, 7, 19, 114, 116, 117, 120, 121, 144, 145, 149, 383, 391, 478, 511

C Canadian Index Of Well-Being (CIW), 98, 331 Carbon-negative, 134, 509 Choosing thoughts, 354

Clean energy, 134 Collective responsibility, 97, 99, 100, 102 Collective unconsciousness, 311, 509 Common personality traits, 491, 493 Commons, The, 5, 45, 120, 147, 155, 226, 230, 259–262, 265, 269, 276–278, 283–285, 293, 301, 357, 391, 422, 491, 493, 503, 512 Communication happiness, 445 Community engagement, 106 Community Mobilisation Coordinators (CMC), 108 Community vitality, 14, 98, 141, 147, 154, 155 Consolidated listicle, 132 Constant field, 241, 509 Consumerism, 135, 159, 173, 178, 181, 308, 384, 473, 480 Consumptive choices, 178 Core competencies, 262, 296, 408, 509 Correlates Of Happiness, 3–6, 21, 22, 26, 28, 29 Corticotropin-Releasing (CFR) Hormones, 343 Covid-19 pandemic, 4, 5, 97, 99, 100, 102, 109, 473 Cultural influence, 3, 18, 21 Cultural preservation and promotion, 141 Cultures, 4, 5, 18–22, 27, 28, 55, 56, 61, 73, 76, 84, 86, 87, 92, 98, 113, 114, 116, 121, 122, 124, 131, 133–135, 140, 142, 145, 146, 149, 158, 187, 189, 195, 210, 224, 230, 255, 256, 266, 270, 271, 274, 276, 277, 289, 323, 356, 358, 365–368, 383, 386, 388, 389, 406, 422, 424, 440, 441, 445,

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd 2023 S. Chetri et al. (eds.), Handbook of Happiness, https://doi.org/10.1007/978-981-99-2637-4

515

516 448, 456, 468, 473–475, 478–480, 482–484 Cultivating happiness, 445 D Desires, 7, 8, 77, 78, 115, 117, 119–121, 173, 176, 178–183, 186, 188, 189, 201, 241, 245, 246, 259, 262, 264, 268, 277, 287, 289, 298, 299, 307, 308, 323, 340, 349, 387, 388, 394, 454, 467, 483, 500 Development values, 129 Dharma, 67, 119, 391, 484 Diminishing marginal returns, 176 DNA, 62, 134, 240, 251, 273, 310, 311 Dukkha (Suffering), 7, 390, 391, 510 E Eco-friendly behaviours, 136 Ecological diversity resilience, 129 Economic development, 132, 175, 188, 228, 276, 290, 294, 297, 309, 386, 410 Economic growth, 24, 59, 100, 132, 133, 175–178, 183, 190, 273, 295, 309, 412 Economic paradigm, 176, 177, 230, 308 Economics of happiness, 260, 262–265, 268, 473, 482, 510, 511 Economic system, 160, 173, 174, 176, 177, 179–181, 184, 188, 189, 200, 221, 224, 265, 269, 473, 474, 479, 481, 511 Education transactional analysis, 510 Ego, 50, 65, 78, 118, 184, 189, 196, 300, 478 Electrophotonic analysis, 233, 234, 251, 510 EMDR, xix Emotional intelligence, 233, 234, 249, 327–330, 356, 405, 510 Empathetic rapport, 233, 510 Empowered local women, 108 Enlightenment, 9, 79, 93 Entropy delay machines, 80 Environmental and natural resource economics, 176 Environmental sampling, 107 Environmental sustainability, 175, 190, 300 Environment preservation and promotion, 136 Ethics, 74, 75, 79, 84, 85, 181, 276, 299, 300, 403

Index Eudaimonia, 4, 8, 10, 11, 25, 56, 98, 384–386, 388 Evaluative wellbeing, 98 Existential, 75, 85, 114, 201, 227 Expanded Programme of Immunization (EPI), 100 Extermination, 253, 349, 510 External agency, 114

F Flourishing, 13, 83, 90, 152, 199, 222, 224, 401, 411 Flynn effect, 100 Forgiveness training, 363 Free potentiality, 81 Friendship happiness, 445

G Gandhian (Hindu) economics, 174, 179, 180 Gas Visualisation Device (GDV), 234, 251 GCMS, 243 Global Alliance For Vaccines, And Immunizations (GAVI), 100, 105, 106, 109 Global picture, 480 Global polio eradication initiative, 97, 101, 106 Global vaccine action plan, 100, 101 Global wellbeing, 97, 101, 109 Good governance, 14, 98, 129, 131, 139–141, 154, 357 Gross Domestic Product (GDP), 13, 14, 22, 98, 129, 132, 133, 135, 142, 152, 157, 159–161, 226, 228, 247, 309, 325, 482, 510 Gross National Happiness (GNH), 6, 14, 15, 84, 98, 129–132, 134–161, 195, 228, 326, 383–385, 403, 411, 412, 482, 510 Gross National Happiness (GNH)/ Gross Domestic Product (GDP) Index, 98, 129, 142, 144, 151, 153, 156, 157, 510 Gross National Happiness (GNH)/Gross Domestic Product (GDP) Index, 14, 15 Gross National Product (GNP), 13, 14, 84, 129–133, 175

Index H Happiness, 3–29, 37, 38, 42, 55–63, 66, 67, 82–84, 90–92, 97, 98, 101, 102, 106, 109, 113–124, 129, 130, 133, 137, 141–144, 146–148, 150–154, 156–158, 160, 161, 173, 174, 182, 184, 186, 193–195, 199, 201–203, 233–236, 242, 244, 245, 247, 250, 257, 259–262, 264–267, 273, 277, 279, 281, 283, 286, 288–293, 296, 300, 301, 307, 308, 310, 311, 316, 318, 319, 321, 385, 386, 388, 389, 391, 394, 398, 405, 406, 409, 411, 417, 420, 425, 429, 437, 439, 441, 446, 451–455, 458, 460–463, 475, 487–490, 493–503, 509 Happiness and wellbeing, 4, 6, 10, 11, 13–19, 21, 22, 26, 28, 37, 55, 56, 58, 71, 82, 83, 88–90, 97, 99, 139, 142, 174, 245, 309, 312, 320–323, 333, 340, 334, 370, 384, 386, 405, 408, 412, 417, 445, 446, 449, 465, 468, 473, 474, 477, 495, 499 Happiness concept, 7, 19, 155 Happiness constant, 510 Happiness forgiveness correlate, 363 Happiness skills, 383, 386, 389, 410–412 Happitalism necessary change, 510 Happy people characteristics, 487, 493 Happy schools, 383, 405, 406, 408 Harmony theory, 89 Hedonia, 4, 10, 11, 25, 384 Hedonic, 8–10, 12, 17, 56, 83, 116, 385, 388, 494 Hinduism, 7, 43, 114, 116, 117, 120, 144, 383, 390, 511 Holistic approach, 121, 155, 174, 186, 309, 429 Homeostasis, 223, 339, 343–345, 350, 351, 510 Human behaviour, 173, 175, 186, 187, 189, 404, 447, 449, 463 Hydrophobic Multi-Layered film, 263, 510 Hypothalamic-Pituitary-Adrenal System (HPA), 343, 344, 511

I Id-impulses, 76 Immune system response, 226, 511 Indian traditions, 37, 39–42, 51, 89, 113 Indriya, 120 Inextricably, 201, 224, 485

517 Inner outer spaces, 37, 39, 49, 59, 67 In Spirit Fluency, 236, 511 Integral wellbeing, 55, 57, 59, 60, 65, 67, 68 Integrative design, 246, 247, 511 Irreparable destruction, 259, 511 J Jainism, 7, 116, 117, 120, 121 K Khushal, 122 Khushi, 122 L Leadership, 71, 81, 86, 92, 137, 198, 246, 266, 270, 293, 409, 458 Liberal Economic Model, 259, 511 Life purpose, 356, 511 Limits To Growth Model, 176 Linguistic, 113, 114, 117, 122, 449 Living standard, 15, 23, 98, 148, 150–154, 175, 176, 385, 386 Localizing happiness economics, 511 Lunar months, 215, 511 M Managing thoughts, 511 Mandala, 45 Meaning in life, 11, 84, 98, 349, 453, 454 Meditation practices, 383, 390, 392, 403 Mental health first aiders, 199, 511 Mindfulness, 4, 38, 158, 160, 311, 319, 351, 357, 383, 386, 388, 391, 393, 396–407, 409–412, 465 Mindfulness application, 383 Mindfulness-based cognitive therapy, 401 Mindfulness-Based Stress Reduction (MBSR), 398, 400, 401 Moksha, 7, 44, 117, 121, 390, 511 N Natality, 193, 194, 201, 202, 511 Nibbana, 118, 119 Noble eightfold path of buddha’s teaching, 180 Non-linear logic, 268, 511 P Panchshil, 149

518 Parameters of order, 79 Perma Model, 71, 84, 88, 321, 322 Personality Theory, 61, 62 Personality Type impact, 487, 503 Polyethene (PE), 275 Polypropylene (PP), 275 Positive organisation, 71, 84–93 Positive organization scholarship, 85 Postcapitalism, 229, 511 Practising interior spaces, 45 Precursor, 312, 511 Psychological perspective, 7, 8, 28, 93, 215 Psychological wellbeing, 10, 14, 15, 25, 27, 56, 98, 141, 143, 144, 154, 155, 177, 182, 183, 446, 454, 457, 458 Public vaccine, 97

Q Quality of life, 10, 13, 17, 21, 23, 133, 144, 205, 206, 208, 214, 260, 261, 278, 322, 324, 400, 417, 448, 451, 455–457, 511, 513 Quantum mechanics, 40, 308, 314, 315, 317, 318, 333, 511 Quarks, 315, 511

R Real-world problem, 174 Rebellion, 77, 226, 227, 511 Reducing stress, 353 Reification, 87 Religion, 7, 18, 19, 79, 114, 146, 151, 173, 189, 309, 310, 315, 318, 321, 332, 364, 379, 381, 383, 391, 398, 454, 464 Resilience through diversity, 272, 274, 512 Resonance, 60, 68, 233, 236, 248, 512 Resource demarcations, 512 Right concentration, 391, 512 Right education, 189 Right livelihoods, 157, 180, 188–190, 193, 195, 512 Right mindfulness, 391, 512

S Samyak Sam¯adhi, 391, 512 Samyak Smr.ti, 391, 512 Savanna, 264, 267, 512 Self, 7, 11, 19, 21, 49, 50, 61, 62, 65, 93, 114, 120, 145, 148, 158, 180, 184, 189, 194, 195, 198, 201, 230, 234,

Index 245, 253, 315, 342, 353, 356, 357, 410, 424, 431, 432, 489 Self-architecture, 55, 57, 60, 63–68 Self-forgiveness, 367, 371, 379 Sensitivity, 6, 17, 187–189, 211, 425, 512 Shamata, 395, 396 Shunya, 512 Sixth mass extinction, 223, 512 Smr.tyupasth¯ana S¯utra, 393 Social and Emotional Learning (SEL), 383, 406, 412 Social cohesion, 84, 265, 476, 512 Social-Ecological System (SES), 205–210, 212, 214, 215, 512 Social-Ecological WellBeing (SEWB), 205, 206, 208–215 Social-emotional learning, 327, 328 Social entropy, 71, 78, 80–82, 84 Social media, 103, 159, 330, 356, 430, 457, 484, 487 Social Mobilisation Networks (SMNets), 108 Social sustainability, 71, 81, 82, 88, 92 Social well-being, 99, 124, 132, 136, 205, 206, 208, 209, 456 Spirituality, 38, 50, 120, 145, 160, 243, 253, 313–317, 321, 332, 333, 436, 455, 478 Stakeholders, 90, 91, 211, 297, 425, 427, 431–433, 438, 441, 512 Stardust, 317, 512 Stress Inoculation Therapy (SIT), 348, 512 Subjective Well-Being (SWB), 9, 10, 12–14, 18, 19, 21, 23–29, 56, 83, 91, 144, 174, 321, 365, 453, 455, 460, 491, 497, 500, 510 Sukha, 58 Sukha etymology, 55–60, 62–68, 117, 118 Summons, 202, 512 Sustainability, 71, 81, 82, 84, 87–89, 92, 130, 132, 157, 175, 178, 181, 186, 190, 206, 208, 215, 262, 263, 268, 275, 296, 300, 412, 512 Sustainable, 12, 15, 63, 81, 87, 129, 131, 136, 138, 148, 152, 177, 179, 208, 243, 245, 247, 250, 275, 276, 278, 279, 281, 284–288, 326, 358, 384, 406, 411, 412 Sustainable well-being, 173, 177 Swasthya, 120 Sympathomedullary (SAM) pathway, 343, 512

Index T Teachers’ intervention, 512 Theorising spaces, 39 Therapeutic interventions, 339 Time use, 14, 98, 141, 142, 154 Tragedy of the commons, The, 259, 261 Transactional Analysis (TA), 193, 195, 196, 198, 257, 512 V Vaccine hesitancy, 103, 108 Vaccine impact, 97, 99, 100 W Welfare of nations, 98 Wellbeing, 4, 6, 7, 9, 13–26, 28, 29, 37, 39, 49, 55, 56, 63, 67, 83, 84, 97–100, 104, 109, 120, 122, 123, 130, 138, 142–144, 148, 150, 151, 156–158, 160, 174, 177, 181, 188, 193, 194, 199, 201, 205–215, 224, 235, 239, 241, 243, 245, 251, 252, 264, 309,

519 320, 322, 325, 326, 329, 331, 332, 373, 383–385, 400, 405, 406, 408, 417, 419, 420, 422, 424, 425, 427, 429, 437, 439, 440, 442, 445, 453, 455–458, 475, 477, 479, 481, 488, 499, 510, 513 Wellbeing communication, 456 Well-being problem, 513 Wetiko, 223, 224, 226, 513 Worldview, 55, 56, 61, 103, 113, 120, 186, 189, 475, 478, 482

Y Yogic techniques, 63

X XR, 226

Z Zero-waste, 259, 263, 293, 513