Happiness Quest East and West

Mature or noetic happiness is characterized by a sense of acceptance, inner serenity, harmony, contentment, and being at peace with self, others, and the world. We appreciate the critical feedback from Dr. There are numerous human experiences that are outside the scope of current wellbeing research.

The first is from his posting on his Facebook timeline, after he suffered from intense pain and almost died in the emergency room: What kind of good life can one experience while confined in a hospital bed, suffering from all sorts of discomfort and pain? It is not based on positive feelings, engagement, achievement, or any creature comfort. I feel that the world has abandoned me in a dark pit with people who are moaning and groaning. While alone, surrounded by darkness, anxiety, and fear, I have discovered a spiritual or transcendent kind of good life, based on the wisdom of understanding the finitude of life, the humility of letting go, the spirit of repentance and forgiveness, the attitude of loving-kindness to all, and bearing the fruit of righteousness.

I am surprised that positive psychology knows so little about the kind of good life described in James 3: On really bad days—which will come to all of us sooner or later—we need something higher and something deeper to get us through; we need a different kind of happiness in extremely trying circumstances. Happiness in the noxious world is predicated on the human capacity to transcend and transform negative experiences through meaning and faith Wong, a.

The greatest achievement of humanity is its ability to experience the invisible spiritual reality and discover shining stars in the darkest night of the soul Wong, b. We become nobler, purer, kinder, and more generous, when we dig deep into our innermost being and reach out to the highest heaven, while struggling to survive unimaginable terror and torment.

For suffering beings Homo Patients , happiness has a deeper meaning than positive affect , life satisfaction, or subjective wellbeing. Unfortunately, scientific research on happiness has primarily focused on the pleasant life hedonic wellbeing and the flourishing life eudaimonic wellbeing Delle Fave et al. The reality is that all those suffering from a variety of misfortunes—such as poverty, sickness, accidents, or discrimination and oppression—also want to know how they can experience happiness; therefore, psychologists and policymakers need to be concerned about their needs.

There are reasons to believe that there is a third type of happiness, which has been variably described as deep happiness Delle Fave et al. According to Wong , attunement is a positive mental state, characterized by a sense of contentment with life and being at peace with oneself and the world. This positive mental state is based on a deep spiritual or philosophical understanding and accompanied by the positive affect of calmness, equanimity, and contentment Powell, Research on mindfulness has shown that attunement-based happiness is less affected by fleeting moods or circumstances.

Mindfulness programs such as these can train people to maintain a calm mental state, less affected by fleeting emotions or situational stress. In this chapter, we argue that research on mature happiness is needed for two main reasons. Firstly, while science has demonstrated the value of happiness, our obsession with the pursuit of happiness as the end goal may actually result in our unhappiness David, and even make us anxious nervous wrecks Schumaker, ; Whippman, Frankl long recognized that one should pursue meaning rather than happiness because true happiness is a byproduct of seeking meaning; the same argument has also been made by Emily Smith Mature happiness comes from learning how to live a meaningful life and maintain inner harmony regardless of the circumstances.

It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair.

On one hand, we have positive psychologists living in affluence and singing the happy song that life is good Fredrickson, ; Seligman, and the future looks bright Norberg, On the other hand, life is hard for many people, especially in certain parts of the world, like those devastated by armed conflicts and the massive exodus of refugees. Recently, Graham has documented that happiness is not equally available to all Americans, due to increasing income inequality and widening gaps in hopes and aspirations.

Her book highlights the importance of measuring both trends in life satisfaction and optimism as well as misery and despair. Ingraham provides further evidence that Americans are becoming not only less happy, but also experiencing more pain over the past 20 years. Therefore, there is enough evidence to suggest that Americans are less happy, in spite of the positive psychology movement and the happiness craze. In addition, we also need to consider additional objective indexes that indicate the human costs of progress and the general malaise in contemporary society.

First of all, climate change is threatening human existence Johnson, , and pollution poses serious health risks and claims millions of lives in China Yan, and India Ani, In North America, there is a crisis of drug addiction, and deaths due to opioid overdose have increased dramatically in recent years Centers for Disease Control and Prevention, If we consider all the indicators relevant to wellbeing as well as all the human tragedies around us, only the most determined Pollyannas will turn a blind eye to human miseries.

Such unrealistic optimism is not only intellectually dishonest but also emotionally callous. Awareness of human suffering in no way implies sitting back and becoming helpless. On the contrary, embracing suffering most likely enables us to become courageous and disciplined in our quest for a better world. According to McMahon , author of Happiness: A History , the prevailing view down through history in all countries was that life is hard and full of suffering. The expectation that life owes us happiness is a very recent and Western phenomenon.

Most religions and philosophies suggested that the best way to deal with suffering was to look it in the eye. Yet what all of these traditions shared was the belief that suffering, though pervasive, could be overcome through discipline and sacrifice. Positive thinking is often based on positive bias or illusion, whereas existential courage demands that we confront the dark reality and discover a mature happiness in spite of suffering. Maddi was the first psychologist to operationally define existential courage in terms of hardiness, which consists of the attitude of commitment vs.

Later, he also demonstrated that hardiness can be measured and trained to increase existential courage Maddi, Life is inherently stressful and difficult. Growing up, we can all relate to the following kinds of existential courage, including the courage to grow up in the face of an uncertain future and confusing demands; the courage to live in the face of inevitable sufferings, such as sickness, loss, or death; the courage to pursue your dreams or life goals despite obstacles, risks, and failures; and the courage to do the right thing and stand up for your values in the face of threats and real dangers.

When people mature psychologically or spiritually, they will have the courage and wisdom to discover mature happiness. When they give up the illusion and expectation that the world owes them happiness, and when their mind is armed with courage to confront and overcome suffering, injustice, and death, then nothing in the world can rob them of their inner peace.

Furthermore, by focusing their minds on something good and meaningful, they will be able to experience mature happiness in spite of the messy condition they are in. An abiding sense of inner harmony, contentment, and connectiveness can only be achieved through the new habit of spiritual-existential cultivation that leads to a high level of self-understanding and integration. When people go through very difficult times, meaning, rather than positive affect , becomes more important in maintaining wellbeing Frankl, ; Wong, a.

In addition to being a protective factor, meaning also serves as new grounds for hope in hopeless situations Wong, a. The pursuit of meaning is always future-oriented; it motivates people to strive towards a worthy goal. Even in extreme situations, such as the Holocaust or dying from incurable cancer, one can still discover meaning. According to the meaning hypothesis of the good life Wong, , leading a meaning-centered life contributes to both happiness and virtue.

The spiritual dimension of meaning enables us to become fully functioning ethical human beings and have the courage to transcend all the limitations of this life. This is probably due to the increasing realization of the need to embrace the dark side of human existence as the natural context for psychological wellbeing, just as medical science needs to embrace the dangerous environment of bacteria, viruses, and toxins as the context for physical health. Mature Happiness and Meaning in Suffering. This principle posits that, in order to have a full understanding or account of wellbeing, it is essential to provide a the broadest possible context of the human condition, with its dark side and existential issues, and b specific circumstances, such as peace and prosperity or war-torn areas and poverty.

Statements about wellbeing are not very meaningful or helpful without any reference to contextual factors. In this chapter, the context is one of political turbulences , terrorist threats, and existential anxieties. When suffering is inevitable and beyond our control, we can overcome and transform it into strength and joy through cultivating our spiritual and existential capability.

This line of research focuses on four major strategies: Meaning-focused coping with suffering is especially valuable. Thus, we need a new model for flourishing in suffering. This model consists of six components, each representing a different virtue or attitude: Finally, Wong argues that mature happiness will complement hedonic and eudaimonic wellbeing , which are dominant in Western psychology.

Mature happiness is characterized by inner harmony, acceptance, gratitude, contentment, and having peace with oneself, others, and the world. Such happiness is the outcome of self-cultivation with respect to spiritual and psychological maturity, and is more relevant to collectivist societies and suffering people.

It is high time to empirically investigate this calm-oriented wellbeing experienced and sought after by millions of people in Asia. Wong believes that mature happiness is also relevant to suffering individuals in the West. Philosophies of the East and West together lead to a greater understanding of happiness. Buddhist psychology emphasizes the importance of cultivating wisdom and compassion in order to be free from suffering and enjoy peace and contentment Kornfield, Mature happiness allows a person to have a comfortable intimacy with themselves, a confident openness to new experiences, feelings of competence, and even mastery of their own mind Hanson, Happiness can be cultivated by activating positive states of mind such as strength, peace, calm, love, or gladness even in the midst of hardships.

Although we all seek happiness and try to avoid pain and suffering, Buddhism points out that suffering comes from craving happiness and the aversion of pain; both of these psychological mechanisms are rooted in primordial ignorance and delusion about life Chen, Having a clear vision of reality allows us not to be attached to transient things for happiness and illuminates the good times from the bad times.

Buddhism emphasizes that the pursuit of happiness involves the two-pronged approach, which includes both efforts to be liberated from suffering and efforts to cultivate happiness; these two efforts are intertwined Dhiman, ; Kwee, ; Rahula, Awakening involves the daily spiritual practice of Dharma.

Therefore, learning to find the meaning in suffering can be achieved through cultivating mindfulness, meaningfulness, and integrating compassion towards self and others. From the day of our birth until we die, relationships play the most vital role in our happiness and wellbeing because they give us access to affiliation and loving-kindness. Mature happiness can be found through mindful compassion, where we learn to balance our minds and relate well to ourselves and others.

Sustained happiness from the Buddhist perspective demands sustained spiritual discipline. Matthieu Ricard, recognized by scientists as the happiest man on earth, has revealed that his secret is to reorient away from self-interest to cultivating compassion towards others Shontell, Ricard has also described meditative exercises that result in a deep state of wellbeing in spite of the inevitability of suffering.

The flourishing of classic Chinese philosophy began during the Spring and Autumn Period BC of the breakdown of the Zhou dynasty and annexations by warlords, and continued during the subsequent Warring States Period BC. Paradoxically, these two periods of continued warfare, hardship, and uncertainty witnessed the emergence of the Hundred Schools of Thought.

Taoism was founded by Lao Tze and elaborated by Zhung Tze. Taoism advocates the ideal of returning to the simple and natural way of living as a method of coping with the hardships and uncertainties of life Wong, c. One of the profound insights of Lao Tze is that all things in nature exist in duality or polarity. The two opposites complement each other and make the existence of each other possible. Goodness does not exist without evil. Happiness does not exist without unhappiness. Related to duality is the ubiquitous pattern of change.

Things in nature are cyclical—day and night, change of seasons, life and death, and so on. Everything reverses to its opposite; reversals of fortune are the way of nature. Therefore, we should not be overjoyed when times are good or be depressed when times are bad. To know the principles of duality and change is the key to adapting effectively to the vicissitudes of life. The wisdom of being flexible and accepting setbacks enables one to takes things in stride.

Taoism teaches contentment as a natural way of life.

Craving for happiness and success leads to moral depravity and personal destruction, while contentment leads to happiness and health. Contentment involves overcoming cravings when times are good and overcoming worries when times are bad; thus, contentment is always there regardless of reversals of fortune. Contentment leads to humble, selfless devotion to the wellbeing of humanity.

It involves doing what is most appropriate for the situation Wong, and being attuned with all the forces impacting our wellbeing Wong, If we learn to let go of our striving and craving, things will take care of themselves. We must surrender our own impulse to strive and control and allow nature to take its course, learning acceptance and stopping our own interference. Learning the way is the ultimate guarantee of happiness and contentment.

In sum, Taoism teaches us that, in truth, action and passivity are one and the same, and life and yourself are one and the same being Watts, From a Taoist perspective, the universe is viewed as an organism with continuity that is whole, dynamic, and open to change and development. In this self-generating process, the universe also has incredible unity of both matter and spirit. The two realms of matter and spirit will always exist as one, known as chi. Confucianism is most responsible for shaping Chinese culture.

Witnessing the decay of social order and the escalation of wars, Confucius sought to realize the ideal of social stability and world peace through the cultivation of individual virtues. Confucius taught that educated gentlemen should practice the following five virtues in order to live a happy and harmonious life: Ren benevolence , Yi righteousness , Li propriety , Zhi wisdom , and Xin integrity. Such emphasis on collectivism may have been responsible for holding the country together throughout its long history. Confucius believed that human beings are individuals in a relationship with the universe whose sole purpose is to maintain harmony.

This belief fosters a deeper rhythm with nature and society. For these philosophies, mature happiness entails becoming a custodian of the earth and being in conformity with the cosmic rhythms of the universe. In relation to mature happiness, Confucius ranks delight first, loving second, and knowing third Pinto, The psyche experiences these by ways of knowing through different experiences, such as through music, the arts, inspiration, friendships, and romance. The psyche that is responsible for our happiness is most fulfilled when it is open to the flow of the spirit, attuned with oneself, and able to expand upon the human experience.

This leads to the idea that the higher stages of development guide one to a place of experiencing mature happiness. With different ways of knowing and experiencing, there is more of the global vision of interconnectedness and less of a focus on the individual in isolation in a mature individual. In Chinese indigenous psychology, group harmony is considered more important than individual success, and contentment is the key to lasting happiness. The ideal life, according to the average Chinese person down through the years, is to live simply, in peace and harmony with family members and neighbors Wong, a.

Yang and Ho , identified the Confucius value of filial piety as the foundation for virtue, well-being, and social harmony in China. Sundararajan , another leader in indigenous psychology, critiques American positive psychology from a Confucian perspective. She argues that, in the Chinese cultural context, negative emotions can serve as a motivational force toward the enhancement of empathy and the pursuit of virtue.

Wong c has proposed that the framework of second wave positive psychology PP 2. Wong has also put forward that the following attitudes and values represented by the acronym CasMac are necessary to create mature happiness and a society of justice and compassion. In this CasMac model, courage plays a key role for wellbeing. In the present turbulent world, courage is essential to achieve mature happiness and create a better world. Finally, Wong presents the dialectical mandala model of mature happiness, which is based on the dialectical interactions between yin-yang and self-others.

This model is more flexible than the binary model Hwang, ; Shiah, The present model allows an individual to benefit self and others simultaneously, as in the case of self-transcendence, depending on the context. Self and others are viewed as two sides of the same coin. This mature happiness depends on our ability to manage dialectical interactions and maintain a proper balance between self and others, and yin and yang tendencies, whatever the situation.

This ability of flexibility can be strengthened through self-cultivation of the four dimensions of personhood and exercising the three ironclad logics i. According to Clements, Kaklauskas, Hocoy, and Hoffman , transpersonal psychology views the whole person as being interconnected to the evolving world and focuses on self-expansive states of consciousness related to the spiritual, mystical, and other human experiences where people can find meaning and happiness in their lives. Transpersonal psychology has a focus on the understanding of consciousness and spirituality relating to the human experience Clements et al.

From this perspective, mature happiness would be considered as having a relationship with an interconnected world as well as self-expansive states related to spirituality and other human experiences where a person can find meaning. Meaning-making includes self-transcendence, relational wholeness, and transformation. Other aspects of transpersonal psychology focus on the depth approach, where a person extends themselves outwardly through spirituality and morality to help other people.

Finding meaning, from this view, emphasizes upward ego expansion such as transcendence and having spiritual experiences. This movement into Being can instill mature happiness by allowing for more inner peace, calmness, self-awareness, and loving consciousness. Through spiritual transformation, the conscious grows, becomes more defined, and accesses more wisdom, compassion, empathy, and sensitivity towards the self and others Cortright, People enter this spiritual and transpersonal realm by three different spiritual means that occur: According to Cortright , the person who experiences this kind of transformation becomes more centered on their own spiritual consciousness.

This way of being and spiritual consciousness is intrinsically more joyous and not dependent on extrinsic rewards for happiness. Maslow advocated for love, creativity, self-growth, self-actualization, and higher values as the pre-condition for psychological health and mature happiness. Such human experiences have been reported across cultures and play a major role in understanding mature happiness. William James suggested that spiritual experiences should not be judged based on a particular cultural or religious orientation but should instead be judged based on their effect on people.

Carl Jung was one of the first to include a spiritual approach in depth psychology. Jung introduced the concept that consciousness has within itself strong tendencies towards personal growth and evolution and that higher states of consciousness continue throughout our lives. Transpersonal psychology identifies a construct of self-transcendence where the ego, the self, and its needs are transcended Koltko-Rivera, Recognizing the concepts of self-transcendence may lead to a deeper understanding of mature happiness. Some aspects of self-transcendence research that are important to recognize include a knowledge of worldviews regarding the meaning of life, understanding wisdom, and integrating religion and spirituality into conceptualizing the human condition.

According to Maslow , self-transcendence is a doorway to complete happiness. Buddhism, Taoism, Confucianism, and transpersonal psychology all contribute to a deeper understanding of happiness that emphasizes attunement with self, others, and the world Clements et al. The recognition of spirituality as an ally to personal development and mature happiness in these perspectives is vital to understanding the positive states of mind available to us when we are able to find deeper meaning and satisfaction. The conceptions of mature happiness according to transpersonal psychological theory and Eastern traditions are that finding meaning in life, contentment, inner peace, harmony, and connectedness to other people and a higher power bring about a positive state of mind and a spiritual attunement that is less dependent on circumstances.

This spiritual perspective allows for the understanding of what mature happiness is and why this state of happiness can endure suffering, hardships, and problems. Positive psychology, transpersonal psychology, and Eastern philosophy together allow for greater knowledge of the functioning of the mind and higher states of consciousness leading to mature happiness Clements et al.

These traditions illuminate a shift from unwholesome and unhealthy mental attitudes to wholesome and healthy mental properties. The transformative process is a journey in which the positive and negative aspects of living become an energy force that can be felt and channeled personally and universally. Gaining happiness in the world happens in the small and big moments of life.

According to Clements et al. Mature happiness is a complete kind of happiness Watts, This kind of happiness belongs to the individual and remains strong even in the face of suffering. Mature happiness persists through joy and sorrow. It is a spiritual undertone resulting from the positive and whole-hearted acceptance of the ups and downs of the tides in life.

This kind of happiness comes when a person depends absolutely on their inner being and soul in connection to a higher power or purpose. The motive of mature happiness is neither the activity itself, nor the positive emotion associated with it, but a sense of being characterized by serenity, harmony, attunement, being connected with the transcendental, and a deep appreciation of life itself. The starting point in the wellbeing research of this chapter is that life is full of sufferings, just as the living environment is full of bacteria, viruses, toxins Thin et al.

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In the broadest sense, the research of wellbeing needs to be situated in the context of the human condition of suffering, while a middle level of theorizing needs to specify the special circumstances and people Alexandrova, It should not be context-free, if the research findings are intended to be relevant to real people or real life. Various researchers have suggested the need to include contextual factors that may hinder wellbeing World Health Organization, ; Thin et al. General statements of wellbeing in abstract are less meaningful or relevant without any references to contextual factors; culture matters, as does the economy.

Some economists equate subjective happiness solely with an objective economic index, such as the GDP Hanke, A comprehensive objective misery index should include current observable external conditions, such as pollution, poverty, inequality, toxic workplace, discrimination, oppression, violence incidents, accidents, natural disasters, disability, illness, lack of freedom of speech, lack of employment opportunities, and lack of community involvement e.

According to this measure, poorer developing countries rank higher than rich developed countries. In other words, rich and developed nations with much larger ecological footprints rank lower in sustainable wellbeing. Therefore, a large ecological footprint or high pollution level is another aspect of an objective misery index. A comprehensive subjective misery index should include loneliness, guilt, regret, fear of failure, fear of exposure of past transgressions, pain of betrayal, inability to get what one really wants, many unsolvable personal problems, and a high level of perceived stress.

Together with the objective misery index, we would then have a complete measure of the noxious world. The trek is constant, and no lingering is allowed. It must not be expected that the road of life spreads itself in an unobstructed view before the person starting his journey. He must anticipate coming upon forks and turnings in the road. He must make decisions purposefully. As Lewis Carroll tells us, Alice was following a path through a forest in Wonderland when it divided in two directions. Standing irresolute, she inquired of the Cheshire Cat, which had suddenly appeared in a nearby tree, which path she should take.

We know where we want to go!

Reward Yourself

Do we have the resolution, even the faithfulness, to get there? Eldon Tanner answered this question in his own mind when he declared: But the way is rugged and the course is strenuous.

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John is twenty-six years of age and is handicapped, in that it is difficult for him to coordinate his motions. At a youth conference in Kungsbacka, Sweden, John took part in an meter running race. He had no chance to win. Rather, his was the opportunity to be humiliated, mocked, derided, scorned. Perhaps John remembered another who lived long ago and far away.

He won His race. Maybe John could win his. What a race it was! Struggling, surging, pressing, the runners bolted far beyond John. There was wonderment among the spectators. Who is this runner who lags so far behind? The participants on their second lap of this two-lap race passed John while he was but halfway through the first lap. Tension mounted as the runners pressed toward the tape. Who would place second? Then came the final burst of speed; the tape was broken.

The crowd cheered; the winner was proclaimed. The race was over—or was it? Who is this contestant who continues to run when the race is ended? He crosses the finish line on but his first lap. Ever onward he struggles, the only participant now on the track. This is his race. This must be his victory. No one among the vast throng of spectators leaves. Every eye is on this valiant runner. He makes the final turn and moves toward the finish line. There is awe; there is admiration.

Mature Happiness and Global Wellbeing in Difficult Times | Dr. Paul Wong

Every spectator sees himself running his own race of life. As John approaches the finish line, the audience, as one, rises to its feet. There is a loud applause of acclaim. Stumbling, falling, exhausted but victorious, John Helander breaks the newly tightened tape. Officials are human beings, too.

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The cheering echoes for miles. Each of us is a runner in the race of life. Comforting is the fact that there are many runners. Reassuring is the knowledge that our Eternal Scorekeeper is understanding. Challenging is the truth that each must run. But you and I do not run alone. That vast audience of family, friends, and leaders will cheer our courage, will applaud our determination as we rise from our stumblings and pursue our goal.

The race of life is not for sprinters running on a level track. The course is marked by pitfalls and checkered with obstacles. We take confidence from the hymn:. Let us shed any thought of failure. Let us discard any habit that may hinder. Let us seek; let us obtain the prize prepared for all, even exaltation in the celestial kingdom of God. Fourth, the path of holiness. If something comes to life in others because of you, then you have made an approach to immortality. He who conquered death and atoned for the sins of the world, even Jesus Christ, invited each of us to follow His divine example.

For to create the power of competence without creating a corresponding direction to guide the use of that power is bad education.

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Furthermore, competence will finally disintegrate apart from conscience. How are we to gain that determination and steadfastness, even the insight, to see clearly the path Jesus would have us walk and not be deterred by the things of the world or the designs of the evil one? Eldon Tanner, when he was president of the Edmonton Alberta Branch of the Church, shared some homespun and practical advice with the many young men and young women who came to Edmonton to attend university.

He gave much of himself, and he expected much in return from the youth. He would call students into his office and talk about the purposes of education and the goals of the Church.