HAPPINESS

1. Introduction
If you are asked, “What do you want in life?”, what would be your reply? Write down
your answers in order of their priority. It may be that you want to be successful, earn
lots of money, you want to own a big house in a posh locality, own a big car, go for
vacation abroad, or just enjoy life, be happy, or pursue your passion of music, go
trekking, work for the cause of disability and so on. The ultimate goal in all these is that
you want to derive satisfaction, feel good, and seek meaning and purpose in your life.
When you say you want to be successful, or own a big car, or pursue music, or work
for the orphaned children, ultimately you want to be happy in whatever you want to do.
Finding meaning in our life also gives us happiness.
Happiness is a multidimensional construct where we can aim for simple
pleasures and enjoyment, as well as pursuing our hobbies and passions, and also
devoting ourselves to various social causes, and contributing meaningfully to the
society.

What is Happiness?
Talk to people across developmental stages, such as a school child, an adolescent, a
young adult, an adult in middle age and an elder about “What do they want in life”
and “What makes them happy”. Analyze their responses and check for any variations
in their life goals and conception of happiness. Further, analyze how the demographic
factors such as their gender, socioeconomic condition, education, and disability if any,
affects their responses.

2. Concepts of Happiness
You might have found from Activity 1 that many people want a happy and
satisfying life. They want a life majorly dominated by the experience of positive
emotions. Such a life Seligman calls as ‘Pleasant life’, which is characterized
by deriving pleasures in life (signifies fulfilling various needs of the individual).
However, one can also go beyond this and achieve a more stable happiness when
one focuses on realizing one’s strengths and potentials, e.g., pursuing music,
or excelling in a sport, engaging in one’s interest in gardening or swimming
etc. This gives you a ‘Good life’ where you make use of your strengths and
skills to feel capable and confident. This makes you feel good and happy about
yourself.
Finally, when you go beyond this and use your unique
strengths to contribute to others, devote yourself for
a greater cause, it provides you a ‘Meaningful life’.
Here you look beyond the pleasures and the feel-good
factor about yourself, and look for a larger meaning
and purpose in life. Thus, Martin Seligman has
talked about three types of life to indicate the various
dimensions of happiness:
Authentic and sustainable happiness can be achieved only with a meaningful
life as it provides a deeper sense of fulfilment and achieves a flourishing state
of well-being. However, it does not mean that we do not pursue the other two
types of life. Rather, Seligman advocates an integrative approach where one
pursues the pleasures in life, works towards using one’s strengths, and aims
at going beyond oneself - being altruistic, and working for greater cause. This
helps in conceptualizing happiness comprehensively.

Hedonic and Eudaimonic Perspective

The pleasant life of Seligman refers to the hedonic aspect of happiness. In this
sense, happiness is described as satisfaction of needs, fulfillment of which
provides pleasure to the individual. Hedonic happiness focuses on personal
happiness involving pleasure, joy and satisfaction, for instance, you enjoyed
a good meal at the restaurant, you had fun with your friends in the party, or
you felt so satisfied with your life basking in the sun in the sea beach. This is
the common sense of happiness where the good life involves enjoyment and
satisfaction.
In the scientific research, Research in Psychology focuses on the concept of Subjective
Well-being (SWB) as a synonym for happiness (Diener, 1984, 2000). SWB refers to
the subjective evaluation of one’s life, i.e., how does one perceive and evaluate /judge
one’s life. Subjective well-being is defined as consisting of three components:
(a) life satisfaction,
(b) presence of positive affect, and
(c) a relative absence of negative affect (Baumgardner & Crothers, 2015, p.17).
Thus, there is a preponderance of positive emotion experiences than negative emotions
in one’s life. It involves a cognitive component of evaluation in terms of life satisfaction
and an affective component marked by prevalence of positive emotions rather than
negative emotions (Di Fabio, & Palazzeschi, 2015). SWB can include Seligman’s
pleasant life as well as good life.

Eudaimonic happiness, on the other hand, refers to a deeper sense of meaning

in life. No one will probably want to be always on the pleasure mode, being
happy and cheerful; one will then miss the variety of emotions that enriches
our life, and develops appreciation for life. Aristotle’s eudaimonic view of
happiness states that the good life involves living according to one’s “diamon”,
or ‘true self’. Thus, it states that happiness comes from realizing one’s potentials
and striving towards self-actualization. Maslow’s hierarchy of needs talks about
self-actualization as one of the highest needs which gives meaning to one’s life
(Maslow, 1968). When one lives life as per one’s talents and values, it leads to
an authentic life, being true to oneself. This makes one’s life meaningful and provides
authentic happiness. Thus, eudaimonic happiness involves utilization of individual’s
strengths, abilities, talents, values and skills. Hence it is also called the Psychological
Wellbeing (PWB). Hence psychology research focuses more on well-being instead of
happiness, because happiness centres on a limited view of pleasures and life
satisfaction. But a broader concept of well-being adds meaning to our pleasure life and
good life to make it more comprehensive, and leads towards flourishing (refer to Table
 7.1 below). In addition to minimizing negative experiences and maximizing positive
experiences in life, well-being also consists of achieving full human potential and to
live life fully with meaning and authenticity and purposefulness (Waterman et al.,
2010).
Hedonic and eudaimonic conceptions of happiness may seem to be in opposition and
hedonic pleasure may seem to lack in merit. However, research suggests
that positive affect can contribute to meaning in life by helping the individual
to think in terms of a larger context (King et. al. 2006). Experiencing positive
emotions may make one feel happy and engage in different meaningful activities;
similarly meaningful engagement and purpose in life will make one experience
various positive emotions including being happy. Both hedonic and eudaimonic
happiness contributes to one’s well-being.

3. Models of Happiness

3.1.Carol Ryff’s Six-Factor Model of Psychological Well-Being

According to Carol Ryff, subjective well-being (SWB) focuses on positive
emotions and life satisfaction, but it does not highlight the aspect of positive
functioning. She states that well-being and happiness needs to include
human strengths, growth, and striving towards goals (Ryff, 1989). Thus it
should also include psychological and social functioning such as autonomy,
resilience, purpose, and mental health. Ryff has proposed the Six-factor model
of Psychological Well-being. These six factors of self-acceptance, personal
growth, positive relations with others, environmental mastery, autonomy, and
purpose in life together contribute to happiness in one’s life.
3.2.Corey Keyes’ Dual Continuum Model of Mental Health
Taking the concept of psychological well-being, Keyes has extended its application
to our mental health and proposed a comprehensive model of mental health (Keyes,
2003, Keyes & Lopez, 2002). According to Keyes, complete
mental health includes emotional well-being, psychological well-being, and
social well-being. Each consists of various components as given in Fig.
below.

According to the dual continuum model by Keyes, mental health is represented

by two dimensions which gives rise to four categories as given in Fig. 7.3
below.

The horizontal dimension ranges from presence of mental illness on the left
to absence of mental illness on the right side. The vertical dimension ranges
from poor mental health at the bottom to good mental health towards the top
of the axis. Intersection of these two dimensions/continuum results in four
categories:
 ➢ Flourishing - Good mental health and no mental illness is there.
➢ Flourishing - Good mental health despite having mental illness.
➢ Languishing - Poor mental health and mental illness is there.
➢ Languishing - Poor mental health despite having no mental illness.
Keyes’ model draws our attention to the fact that the presence of mental health
and well-being in the individual does not necessarily mean there is no mental
illness in them, that is, we can be happy, achieve things, and lead a meaningful
life even if we are suffering from any illness. Similarly, absence of any mental
illness in the individual does not necessarily mean that there is happiness and
good mental health in them, that is, even if we are not suffering from any illness,
we may not be happy and leading a meaningful life.
3.3. PERMA Model of Seligman
Developing on the hedonic-eudaimonic aspects of happiness, Seligman (2012)
added further dimensions and proposed the PERMA model of happiness which
is more comprehensive. The acronym stands for Positive emotions, Engagement,
Positive relationships, Meaning and Accomplishment, which can be considered
as the five major components contributing our well-being.

• Positive emotion refers to those activities and experiences that give rise
to positive emotions in us such as joy, happiness, pride, contentment,
love, compassion and gratitude. They provide a good feeling, a sense of
satisfaction, help us in savoring good things in life, and improve wellbeing.
• Engagement refers to being involved in an activity to such an extent that it
creates a sense of “flow” in the individual, e.g., you lose track of time when
you are engrossed in reading your favourite author’s novel or playing guitar
which you enjoy so much. It involves utilization of our values, strengths,
and talents. For instance, you are completely focused while trying to solve a
puzzle or playing Sudoku. The challenge needs to be of such optimum level
that meets your strengths and skills, but is neither too hard nor too easy for
you.
• Relationships refer to inculcating positive relationships characterized by
positive emotions, love, acceptance etc. that contributes to our social wellbeing.
Relationships occupy a major part of our life, which involves our
relationship with our family, partners, friends, colleagues, supervisors etc.
Hence they play a major role in enhancing our well-being.
• Meaning consists of finding a purpose in our life which gives us an
opportunity to use our “signature strengths” to contribute for causes
beyond ourselves. It generates a sense of worth in our life. This makes
our life meaningful and enhances our well-being. For instance, you can
contribute greatly through your profession, creative pursuits, social causes,
and/or religious/spiritual activities. All these help in self-actualization and
achieving meaning in one’s life.
• Accomplishment includes our various achievements, which increase our
positive emotions, self-esteem, sense of competence, mastery etc., all of
which contribute to our good mental health. However, our accomplishments
 can lead to well-being when these are guided by internal motivation,
i.e., achieving for the sake of it rather than for any external reward or
recognition.
According to Seligman, each of the five components of the PERMA model
is characterized by three properties: (a) they contribute to well-being of the
individual, (b) many people pursue them for its own sake, and (c) they are
defined and measured independently of each other (Seligman, 2012, p. 16).

Gross National Happiness (GNH)

The concept of GNH originated in Bhutan. It was first proposed by the
Fourth king of Bhutan, His Majesty Jigme Singye Wangchuck in the
early 1970s. Bhutan’s ancient legal code of 1629 stated that, “if the
government cannot create happiness for its people, then there is no
purpose for government to exist”. Gross Domestic Product (GDP) as a
measure of a country’s progress was questioned as happiness and well-
being of the people need to be accorded top priority rather than
economic progress only.
Focus needs to be on achieving a “flourishing human society living in
harmony with nature”.
Article 9 of the Constitution of Bhutan states that “The State shall strive
to promote those conditions that will enable the pursuit of Gross
National Happiness.” GNH adopts a “multi-dimensional development
approach seeking to achieve a harmonious balance between material
well-being and the spiritual, emotional and cultural needs of society.”

4. Indian Perspective on Happiness

Ancient Indian texts like the Vedas, Upanishads, and the Bhagwad Gita provide
us lots of insights into the nature and working of human mind, and how it
can contribute to our happiness ‘sukha’, and unhappiness ‘dukha’. In common
parlance, happiness is termed as ‘khushi’. These texts provide the social
framework and ground rules regarding leading a good life and enhancing wellbeing in
individuals (Kumar, 2003). Kumar (2003) proposes three perspectives on Indian
conception of happiness and well-being:
(a) Charvaka philosophy
The Indian perspective in ancient times focused on the pleasure concept of
happiness similar to hedonic happiness. This is reflected in the Charvaka
principle which says
 “Jaavat jivet sukham jivet, Rinam kritwa ghritam pibet,”,

i.e., take loan or credit, but enjoy the pleasures, live happily till you live here in this
world. It focused on life now and advocated to live it to the fullest extent, seeking
pleasures only and avoiding any pain and suffering. This reflected the principle of
“Living for the moment”. However, this approach/conception did not gain
popularity at that time.

(b) Transcendent perspective

As emphasized by the eudaimonic approach, Indian views on happiness and well-
being also focuses on meaning in life but goes beyond it to transcendence state. This
is the ultimate in well-being where it talks about the state of ‘Ananda’ or pure bliss.
The individual transcends the worldly limitations and enters into the divine world
which gives the ultimate happiness – the blissful state of happiness. Maslow had
also extended his theory of Hierarchy of Needs by proposing the need of
transcendence after the self-actualization need, which can lead to true happiness.

(c) Collectivist perspective

In between the extremes of pleasure approach of Charvaka and the spiritual
approach of transcendence lies the collectivistic approach followed by a
majority of people in India (Kumar, 2003). According to the collectivistic
approach to life espoused by Indian tradition, a life of moderation, focus on
the collective goodness, living for others and other such human values and
principles are advocated for promoting well-being. It is reflected by such prayers as
below which focuses on collective happiness:

“Vasudhaiva Kutumbakam” (The whole world is one family)

“Sarve bhavantu sukhinaha, sarve santu niramaya,

Sarve bhadrani pasyantu, ma kaschid dukhabhaga bhavet.”

(May all be happy, may all be free from disease, May all perceive good and
may not suffer from sorrow)
Indian perspective on happiness is dominated more by spiritual and collectivistic
aspects than the materialistic view. As mentioned by Kumar (2003), Indian ‘Munis’
and ‘Rishis’ (Sages and Seers) focused on what is permanent (truth) and what is not
permanent (mithya) in their quest for ultimate truth. The everlasting happiness
comes from knowing one’s Self (Atman), transcending the Self, and developing a
higher consciousness where one realizes that “I am That” or “So Hum”. I am the
same as the universe or the ultimate reality. There is no difference between you and
me, we all are connected. This leads to true well-being and everlasting happiness or
bliss (“ananda”).

Further, Indian thought and philosophy proposes four major goals in human
life: Dharma, Artha, Kaama, and Moksha, that is, pursuit of values, wealth,
desires, and liberation respectively. Individuals whose life is dominated by
 artha and kaama, they are engaged in acquisition of wealth, and satisfaction
of their desires related to biological as well as psychological aspects. These
represent lower level of human existence dominated by materialism. Dharma
represents life governed by values, which can be said to represent a good life
with discipline, responsibility, utilization of one’s strengths, meaning and
purposefulness. Moksha, the ultimate goal aims at transcendence and liberation
from this worldly existence. The relative emphasis that we give to the pursuit
of these four goals in life will influence our happiness and well-being. Artha
and kaama focuses on “what is preya” (what we desire), whereas dharma and
moksha represents “what is shreya” (what is good). A life lived with strengths,
values, and virtues which are the focus of research in positive psychology)
enhances our well-being.
5. Factors Affecting Happiness
Research has found lots of benefits of happiness such as good physical health, boosting
immunity, and reducing stress (Davidson, Mostofsky, & Whang, 2010; Papousek,
Nauschnegg, Paechter, Lackner, Goswami, & Schulter, 2010; Steptoe & Wardle, 2011).
Before we go on to describe measures for increasing our happiness to reap the benefits,
let us discuss various factors that can affect our happiness. Understanding the
demographics of happiness can help us devise and implement effective strategies for
enhancing happiness and well-being.
A. Money
The common perception is that if one earns a lot of money and has all the material
comforts, one will be happy. It is believed that people with low financial
status face difficulty in meeting their needs and, hence are less happy and more
stressed with life’s challenges. However, research points out that although
income increases our happiness, beyond a point, an increase in income does not
lead to further increases in happiness. This explains the strong relationship
between income and well-being among the impoverished but an insignificant
relationship between the two variables among the affluent (Diener, Diener, &
Diener, 1995). Thus it indicates that money is necessary for meeting the needs,
and hence may affect our happiness; but beyond a point, there are other factors
(mainly psychological factors) that determine our happiness and well-being. As
Baumgardner and Crothers (2015, p. 76) state, happiness is a subjective
psychological state that depends more on the quality, rather than the quantity,
of our lives.
B. Marriage
Those who are married are believed to be happier than those not married or
divorced/ separated (Myers, 2000a). Can we infer from this that marriage makes
one happy? Is it possible to deduce a cause-and-effect relationship here? Studies
also indicate that married people were already happier before marriage. So it
is the quality of marital relationship that is more important in contributing to
happiness in marriage.
C. Age
Findings indicate that happiness varies across the life span. Usually, the
adolescence stage is seen as the worst stage marked by ‘storm and stress’,
various challenges of growing up and understanding the biological and
psychological changes. Adult life is beset with many responsibilities regarding
earning, having a family, raising children, taking care of the older people etc.
The college years, the stage of young adults, are typically tension-free without
any major responsibility and full of more fun time. However, contrary to the
popular beliefs, research indicates a general stability of subjective well-being
across the life span (Baumgardner and Crothers (2015, p. 86). That is, the level
of happiness remains more or less similar across the age.
D. Gender
What do you think – whether men are more happy or women are more happy ?
Whatever the common perception, studies report approximately the same level
of happiness in men and women (Inglehart, 1990). Other studies have shown less
than 1% difference in perceived well-being of men and women (Fujita, Diener,
& Sandvik, 1991). However, there is gender difference in their emotional life,
the way emotions are expressed and experienced (Fujita et. al., 1991).

Thus, research studies point out that the demographic variables may not have
that strong relationship with our happiness and well-being. Although our
common perception tells us that if a person has a big bank balance, owns a
bunglow, has luxurious car, goes on expensive vacations, is young and doing a
very good job and so on – these are the signs that indicate that the person will be
happy and enjoying good mental health. On the other hand, findings point out
that the demographic variables and the life circumstances have a much weaker
relationship to happiness. This is called the paradox of well-being. Mroczek &
Kolarz, 1998). That is, there is no linear relationship between the demographic
indicators of happiness and happiness. Our happiness and well-being depends
on factors beyond the demographic factors.
E. Culture
Culture is an important aspect to be factored in while discussing well-being
of individuals. Research has reported differences in the SWB of people from
individualistic and collectivistic cultures (Diener, Diener, & Diener, 1995). As
discussed earlier in the Indian perspectives on happiness, our nation reflects
a collectivistic culture where well-being is marked more by self-realization,
compassion towards others, and altruism rather than focusing on the individual
pursuits and achievements. Kitayama and Markus (2000) point out that
independence, autonomy, and agency are the predictors of happiness in the
Western culture as compared to the interconnectedness of self and others in the
Eastern culture.