-tl ! a tl ) ~ c -,. PART I.docx

-tl
::!
a
tl
)
~
c
:-
,.
PART III. TRANSFORMING SUFFERING 131
Chapter B Facing Suffering 133
Chapter 9 Self-Created Suffering 149
Chapter 10 Shifting Perspective 172
Chapter 11 Finding Meanhtg in Pain and Suffering
PART IV. OVERCOMING OBSTACLES 217
Chapter 12 Bringing About Change 219
Chapter 13 Dealing with Auger and Hatred 246

Chapter 14 Dealing wit/1 Anxiety and Building Self-Esteem
PART V. CLOSING REFLECTIONS ON
LIVING A SPIRITUAL LIFE 291
Chapter 15 Basic Spiritual Values 293
Acknowledgments 316
199
263
The 04LA1
(J{j98) The
/1/V.-.rl v-ei"Sn ry
j--/1'1 ch e 7Te /
LA .-n;? =1- He VV_k-r-d e. e "'-- T Le,..
Ar-T D F ffA(I?P;AFes,J.: / D ~
Ed; J; ~ ,-..7 • /?u.s Tr.r1 [; /1 :
PREFACE TO THE lOTH
ANNIVERSARY EDITION
by His Holiness the Dalai Lama
•
l
am very happy to learn that the publisher of The Art of

Happiness-which I cowrote with my old friend, the Ameri-
can psychiatrist Howard Cutler-is bringing out a tenth anni-
versary edition of the book. Those who have read the book will
know that it was the result of many hours of discussion, with
Howard representing the current scientific perspective and me
representing the Buddhist understanding of the issues pertain-
ing to mental health and human well-being. So when the book
was received well by the general public, I felt a deep sense of
satisfaction since this indicated that our labor had made some
contribution towards others' happiness and well-being. Though
•
ix
PREFACE TO THE lOTH ANNIVERSARY EDITION
each of us, the two authors, came from different perspectives,
we always endeavored to bring our discussion to the basic
human level, the level where distinctions between people-
gender, race, religion, culture, and language-break down.

At this fundamental level, we are all the same; each one of us
aspires to happiness and each one of us does not wish to suf-
fer. This is our most fundamental reality. And on this level, the
problems that we each face as human beings remain the same.
Given this belief, whenever I have the opportunity to engage
with the general public, I always try to draw people's atten-
tion to this fundamental sameness of the human family and the
deeply interconnected nature of our existence and welfare. I
also share my belief that as a species we need to ground our
interaction with fellow human beings and the world around us
on recognition of these profound yet simple truths.
Today, a decade after the publication of The Art of Happi-
ness, I am heartened to see that the topic of human happiness
is attracting increasing levels of interest and serious research,
even from the scientific community. There is also a growing
recognition within the wider community, as well as a growing
body of scientific evidence, that confirms the close connection
that exists between our own states of mind and our happiness.
Many years ago I wrote: "If you want others to be happy prac-

tice compassion; and if you want yourself to be happy prac-
tice compassion." The Buddhist tradition has, like many of the
world's great spiritual traditions, exhorted us to live our lives
compassionately. These spiritual traditions teach us to feel con-
nected with our fellow beings and with the world we live in.
They celebrate service to others as one of the highest virtues.
•
X
Today, growing scientific data confirm this insight. Researchers
on human happiness identify compassionate service to others
as one of the key characteristics shared by many of the world's
happiest people. To me this makes perfect sense. When we help
others, the focus of our mind assumes a broader horizon within
which we are able to see our own petty problems in a more
realistic proportion. What previously appeared to be daunt-
ing and unbearable, which is what often makes our problems so
overwhelming, tends to lose its intensity.

The question is: Can we cultivate ourselves to be more
compassionate? If so, how do we do it? Again, here I believe
that profound recognition of the fundamental sameness of
the human family and the deeply interconnected nature of
our well-being are crucially important. When you feel con-
nected with others you are able to open your heart, which I
often call our "inner door/' and reach out to others. In doing so,
you acquire a deep sense of security and trust and a true sense
of freedom. A key element of this process entails cultivating
some degree of greater awareness with respect to one's own
mental states, especially one's emotions and moods. With these
practices you can lay a strong foundati~n within you, a kind
of anchor that provides a true inner home. This is the basis of
true inner happiness, a genuine wellspring of joy. Researchers
often wonder about the causal sequence between compassion
and happiness. They ask: Is it the case that compassionate peo-
ple are happier or are happy people more compassionate? On
a practical level, I suppose, which comes first does not really

matter. What matters is that we can cultivate both. In my own
Buddhist tradition, numerous mental trainings are offered to
•
xi
systematically cultivate greater compassion and well-being.
Today, with new insights fr~m the field of neuroscience, espe-
cially with the discovery of brain plasticity, we know that the
human brain is highly amenable to change and adaptation,
even at advanced ages, as in one's seventies, as I am now. The
revered thirteenth-century Tibetan master Sakya Pandita once
said, "Seek learning even if you were to die tomorrow."
In The Art of Happiness, we attempted to present to the reader
a systematic approach to achieving greater happiness and over-
coming life's inevitable adversities and suffering. Our approach
combines and integrates the best of East and West-that is,
Western science and psychology on the one hand and Bud-
dhist principles and practices on the other. Our aim has been

to share with others the conviction that there is a lot each of
us can do to achieve greater happiness in our lives and, more
important, to draw attention to the tremend9us inner resources
that are at the disposal of each of us. Given these central aims,
the main approach in this book has been to explore ways and
means towards greater happiness and joy in life from the per-
spective of an individual human being.
Over the last ten years, Howard and I have continued our
conversations, taking the discussion to the level of wider soci-
ety and how the external environment impacts our happiness.
In the course of these conversations we have explored a number
of the key principles and practices that can play an important
role in one's personal quest for happiness. And more important,
we have explored some of the challenging questions pertaining
to how one can best apply these principles and practices in the
context of the wider society. How can one maintain happiness
I'Tt"'''.""''····' ""'··'""""'· ""·% ·
~

xii
in today's troubled and challenging world? How can one apply
the principles of The Art of Happiness in dealing with problems
and suffering in the world? What are the roots of violence, on
both the individual level and the societal level? How can one
learn to undo these sources of violence? How can one sustain
hope in humanity in the face of human violence and suffering?
These are a few of the questions we strove to address in our
discussions. During this decade, I have also continued with my
ongoing dialogues with scientists, especially from the fields
of cognitive and affective neuroscience as well as psychology,
so that a greater convergence could be brought between the
age-old insights of my own Buddhist tradition and modern sci-
ence. I hope the fruits of this exploration as well as my ongoing
conversations with Howard will evolve into a new book so that
others can share in these exchanges, which I have personally
found deeply enriching.

~
xiii
INTRODUCTION TO THE
lOTH ANNIVERSARY EDITION
The Art of Happiness: Looking Back and Looking Forward
by Howard C. Cutler, M.D.
+
THE BEGINNING
A full decade has now passed since The Art of Happiness was
first published. As I reflect on the course of events lead-
ing to the book's publication, I think back to the beginning of
the nineties, when I first conceived of collaborating with the
Dalai Lama on a book about happiness. The Dalai Lama's name
was familiar to most Americans by that time, but beyond the
Buddhist community, few had any sense of him as a real human
being. The general public's image of him was often little more
than a vague sketchy caricature, marred by misconceptions: the
jolly giggling Buddha, "the Pope of Buddhism/' "the god-king

+
xiv
INTRODUCTION TO THE lOTH ANNIVERSARY EDITION
of Tibet." In fact, if you mentioned the Dalai Lama's name at
that time, the most likely image to surface in the mind of an
average American was probably Carl Spackler, the disheveled
golf course groundskeeper in the film Caddyshack, describing
his
brief stint as the Dalai Lama's caddy: ": . . So we finish the
eighteenth
and l1e's gmma stiff me! And I say; 'Hey; Lama! Hey; how
about a little
sometl1ing, you know, for the effort.' And he says, 'Oh, uh,
there won't be
any money; but wl1en you die, 011 your deatl1bed, you will
receive total con-
sciousness.' So I got that goin'for me-which is nice."
Of course, there were some whose mental portrait of the Dalai
Lama was more finely drawn, those who recognized him as a
Nobel Peace Prize laureate, a tireless advocate for human rights,
one who remained committed to nonviolence despite living fifty

years in exile as a result of the brutal invasion of Tibet by Chi-
nese forces. But even among the more knowledgeable, percep-
tion of him was often one-dimensional-some people saw him as
essentially a political figure, for example, unaware of his
stature
as one of the world's leading Buddhist scholars, a teacher with
profound spiritual depth and wisdom. And many people at that
time would have been surprised to learn that far from consider-
ing himself to be a great world leader, the Dalai Lama's
personal
identity was most closely tied to his role as a· simple Buddhist
monk-one who rose each morning at 3:30 to spend four or five
hours in prayer and meditation.
So by the early 1990s, I began to think about a book that
would dispel these misconceptions and add some human flesh
to the cartoonlike image of him in the popular imagination.
But that was not the main purpose of the book. The far more
important objective was to present his ideas about how to find
happiness.

•
XV
PUBLICATION
I vividly recall the meeting when I first proposed the idea of the
book to the Dalai Lama. I was feeling far from confident. Over
the years I had noted his skill at deflecting such proposals-
so, fully expecting that he would turn down my request, I had
come prepared, ready to argue my case.
"Your Holiness, I know that you have already written two
dozen books," I began, "but this book will be quite different.
The objective is to distill the essential principles that you live
by, which have enabled you to achieve a happy life. And even
though these underlying principles may be based on Buddhism,
I hope to present your beliefs in a way that can be applied by
individuals from any background or tradition, showing how to
apply these principles in their daily lives to cultivate greater
happiness .... "

"Ah, very good!" he said with enthusiasm.
"And then from my perspective as a psychiatrist," I con-
tinued, 'T d like to examine your views on happiness, on what
makes life worthwhile, within the context of Western psychol-
ogy, even looking for scientific evidence that might support
your views."
"Yes. Okay!" the Dalai Lama said decisively, nodding his
head in agreement to my proposal.
Without taking a breath, I pressed on, driven by my precon-
ceived belief that he would not readily agree. My mind was so
focused on convincing him, so intent on dazzling him with my
arguments, that I had no attention left over to actually attend
to what he was saying or to register his response.
•
xvi
Looking a bit perplexed, the Dalai Lama suddenly inter-
rupted me.

"Howard," he said, starting to laugh, "I already agreed. Why
are you still arguing the case?"
Finally grasping that he had agreed to my proposal, I felt
a surge of elation-among my objectives and reasons for pro-
posing this book, there was a more selfish motive that I had
conveniently forgotten to mention: I wanted to learn from him
how I myself could become happier.
We began work on the book in 1993, during the Dalai Lama's
first visit to Arizona, my home state. That week he had an
inten-
sive teaching schedule, delivering a brilliant commentary on a
classic text by Shantideva, the great eighth-century Indian Bud-
dhist scholar. Despite his long daily teaching sessions, we man-
aged to carve out some time to meet, aided by the fact that he
was staying at the same place where his public teachings were
being given, a resort hotel in the Sonoran Desert, outside T uc-
son. So every morning after breakfast, and in some late after-
noons as well, we met in his suite, as I posed question after
question, soliciting his views about life, about the things that

truly make life worthwhile, the vital questions related to human
happiness and suffering.
Over the months prior to our conversations, I had spent a
great deal of time preparing a list of questions, carefully arrang-
ing their sequence according to a tightly organized outline that
filled a thick three-ring binder. So when I showed up for our
first
meeting, I was ready. And it took only minutes for the Dalai
Lama to relieve me of any illusions I might have had about con-
trolling the direction of the discussion. I had planned on
sticking
with my set agenda in an orderly fashion, breezing through the
questions one by one like knocking down a row of dominoes .
•
xvii
' INTRODUCTION TO THE lOTH ANNIVERSARY EDITION
Strangely/ however/ it was right at that point that the mother of
a

friend happened to make an offhand remark to a stranger
;,ori a New York subway-a stranger who turned out to be in the
} publishing industry-which initiated a series of connections
that
But I quickly discovered that he apparently felt no compulsion
follow my agenda. His answers to my questions were often
ticipated/ suddenly turning the conversation in a completely
direction. I might be following a certain train of thought
1
suddenly that train would become derailed as he went off on
unexpected tangent. So I found our discussions to be ...
uaHcll!J'
ing at times. At the same time
1
the Dalai Lama1s quick mind
robust sense of humor kept the conversations lively/ and
rivPtPrlt•
my attention throughout.
Those conversations/ supplemented with material from his
lie talks/ provided the core material for the book
1
which was

led to agreements with both a literary agent and a good
instream publisher. And S01 with a small first printing and
mod-
expectations/ the book was at last released.
UNEXPECTED SUCCESS
expanded by additional discussions at his home in India.
Quicklyifi:.That was ten years ago. And the Dalai Lama1 the
publisher/ and
becoming absorbed in the project1 I decided to temporarily
give~~!<(could never have imagined the subsequent course of
events .
. ch::,:·
up practicing psychiatry in order to devote my full attention
to'f.~f Awareness of the;: book grew rapidly/ spreading more by
word
exploring human happiness/ seeking an approach that
bridged~~-:~of mouth than by advertising or publicity. Not
expecting such
East and West. I estimated that it would take perhaps six
monthsk~;; an overwhelmingly positive response1 I watched
with wonder
to complete the book/ and with the Dalai Lama as a
coauthor{!~~, a~ the book soon appeared on the New York
Times bestsellers list1
figured that finding a publisher would be easy. ~;·.where it
remained for the next two years. It wasdt long before

As it turned out1 I was wrong. Five years later I was stilll}'' we
started to see evidence that the book was truly becoming
working on the book. And the thick stack of reje~tion
letters'~;·~ part. of the cultural milieu in America1
spontaneously showing
accumulating on my desk from literary agents and publishers~'~'
up on TV sitcoms/ game shows/ even MTV-the very icons of
was a growing testament to the prevailing wisdom in the
pub:lli:( popular culture in America at the time: Friends, Sex
and the City,
lishing industry at that time: t~e belief that ~ooks by the
?_alal'ir.·i;.yeopard:.J, Wh~ Wants to Be a Millionair~, MTV
Cribs-and even the
Lama held no appeal to a mamstream. audtence. In addttwn; !j>
seasons opemng game on Monday Ntgbt Footba11
1
when one of the
. .'·J:~'·
they claimed/ the public simply diddt seem to be interested
in~1J'quarterbacks attributed his preseason success1 in part at
least1 to
the topic of human happiness. ~:~¥!:TbeArtofHappiness.
Jh·.'· ·.
By 1998 1 after years of continual rejections/ and with my~; ·
Oearly1 there was a kind of universal appeal to the Dalai
financial resources finally depleted1 it seemed I had few
option~~L; Lama
1s'basic message: Yes

1
happiness is possible-in fact1 we can
left. Still/ determined to see that at least a few new readers
could~/ train in happiness in much the same way that we train in
any otl1er skill1
.!><:::·:
benefit from the Dalai Lama's wisdom1 I planned to use the
lasttBJ:directly cultivating it through effort and practice.
Explaining
of my retirement savings to self-publish a small number of
copies.R1; how happiness can be achieved by reshaping our
attitudes and
•
xviii
•
xix
outlook, the Dalai Lama shows us how the key to happiness l
human happiness started to become a subject of intense inter-
is in our own hands. No longer do we need to rely on luck odj'
est to the scientific community and the general public alike, as
chance to achieve happiness, waiting for the day when all thel;,
people began to abandon their previous notions of happiness as

outer conditions of our lives finally fall into place-the day we
f·: elusive, mysterious, and unpredictable, replacing that view
with
finally lose weight, get rich, get married (or divorced!), or
get{!; the perception of happiness as something that could be
scientifi-
that coveted promotion. fi:. cally investigated. And over the
past decade, as more and more
His fundamental message of hope seemed to strike a chord int§.
people have rejected the idea of happiness as something that
people, resonating deep in the hearts of individuals not only
in~~:· is merely a by-product of our external circumstances, in
favor
America but throughout the world-people from diverse back- ~L
of seeing happiness as something that can be systematically
grounds, perhaps, but who all shared the fundamental
human.~';: developed, we have witnessed the exponential
growth of a new .,.
aspiration for happiness! a yearning for something better in life.
~~ ... movement-a Happiness Revolution.
Ultimately, the book we~t .on to be translated into fifty Ian-
~1': .· Th~ watershed event :or this new move~ent w~s the
formal
guages and was read by mtlltons around the world. ~::
establtshment of a new field of psychology mvolvmg the study
A HAPPINESS REVOLUTION
. of human happiness. The formal birth of this new branch of
psy-
. chology took place in 1998, when a highly influential

psycholo-
gist, Dr. Martin Seligman, the newly elected president of the
American Psychological Association, decided to dedicate his
The concept of happiness as an achievable goal, something we
cantH term as president to the establishment of this new field,
which
deliberately cultivate through practice and effort, is
fundamental'~}: he dubbed "positive psychology." Pointing out
that for the past
to the Buddhist view of happiness. In fact, the idea of training
the~; half century clinical psychology had focused· exclusively
on
mind has been the cornerstone of Buddhist practice for
millennia.~{ mental illness, human weakness, and dysfunction,
he called on
Coincidentally, shortly after the publication of The Art of
Happiness, ~f:his colleagues to expand the scope of psychology
to include the
'":study of positive emotions, human strengths, and "what
makes
,.._ma• Jf life worth living." tion-as a "new" scientific
discovery-leading to a
shift in many people's perception of happiness.
When I first began work on The Art of Happiness in the e
1990s, I discovered that there were relatively few scie
studies on happiness and positive emotions. These were

popular subjects for research. Although at the time there
a handful of researchers studying human happiness and
tive emotions, they were the mavericks. But then,
9
XX
';:;r~"''
. Seligman teamed up with another brilliant researcher,
;.Mihaly Csikszentmihalyi, to lay the groundwork for this new
field. They were soon joined by a core group of top research-
from universities in America and Europe, and positive psy-
·:nology took off with tremendous momentum. For the first time
in
history, happiness had finally become a legitimate field of
scientific
9
xxi

Since that time, the Happiness Revolution has had a growing f'
vi duals live up to ten years longer than their less happy peers!
impact on all levels of society. Feature stories on happiness
have f In addition, happiness leads to better mental health,
greater
inundated the popular media, while academic courses on'
positive I( resilience, and an increased capacity to deal with
adversity and
psychology have been cropping up on college campuses
across~~C trauma.
the United States and throughout the world. At Harvard Uni- ti
There are some who believe that happy people tend to be
versity, for instance, "The Happiness Course" has now replaced
Introductory Economics as the most popular undergraduate
course, with enrollment quickly soaring to well over 1,400 stu-
dents each semester. The impact is even being seen on the gov-
ernmental level in nations around the world, with the country
of~/
Bhutan, for instance, replacing GOP with GNH (Gross National
Happiness) as its most important measure of success as a nation.
Policymakers in many nations are now even exploring the idea
shallow and a bit stupid, a notion shared by the French novelist
Gustave Flaubert, who once wrote: "To be stupid, selfish, and
have good health are three requirements for happiness, though
if stupidity is lacking, all is lost." Recent research, however,

has
proven this idea to be nothing but a myth, finding that
happiness
leads to greater creativity and improved mental functioning.
The benefits of happiness extend to the workplace, as well,
with happy individuals performing better and enjoying greater
of shaping public policy based on happiness research. As one
f.~· personal success on every level, including higher income.
In fact,
governmen~ official i~ Scotland e~~berantly asserted, "If we
can ~.l:.; · studies show ~hat higher incom~ is more directly
~elated to o~e's
embrace thts new sctence of postttve psychology, we have the
[.• level of happmess than to ones level of educatton. Extenstve
opportunity to create a new Enlightenment."
THE BENEFITS OF HAPPINESS
research has also shown that organizations with happy employ-
ees are more successful, consistently demonstrating greater
prof-
itability; this isn't surprising considering that happy workers are
more productive, more loyal to the company, take fewer sick
days, show up to work more consistently, have fewer conflicts
One of the factors fueling the Happiness Revolution has

been.·.f·'·{·· with coworkers, quit their jobs less frequently, and
generate
the startling research in the past decade revealing the many ft
greater customer satisfaction.
benefits of happiness, benefits extending far beyond merely {
So there is no question that happiness brings tremendous
"feeling good." In fact, cultivating greater happiness can be~;.
personal rewards. But it is also critical to point out that
cultivating
seen as "one-stop shopping" for those seeking greater success~f
greater l~appiuess benefits not only oneself, but also one's
family, community,
in every major life domain. Scientific studies have shown that~·
· a11d soctety. In fact, this is one of the key principles
underlying
happy people are more likely to attract a mate, enjoy strongerf:c
The Art of Happiness, a principle supported by a growing body
of
and more satisfying marriages, and are better parents. Happy 10
scientific evidence. For example, a stunning recent study has
people are also healthier, with better immune function and
lessfJi. shown that happiness is highly contagious, spreading in
social
cardiovascular disease. There is even evidence that happy indi-
rii networks just like a virus. Other lines of evidence have
found
•
xxii
•
xxiii

s::
C1
0
...J
C;
~
..c
i::
.$
!::
C'G
s::::
0
N
'i:
<I:
'+-
0
~
f!
Q)
.~
.!::
::::>
that happiness and. positive emotions act as an antidote to prej-

udice, causing changes in the brain that prevent the instinctual
bias against those we perceive as different, ultimately break-
ing down the barriers between Us and Them! The beneficial
effects of happiness extend to the broadest level of society;
another study, for instance, found that increasing the average
level of happiness among the population of a nation will result
in an increase in freedom and democracy in that country!
The Happiness Revolution has led increasing numbers of im#-
viduals to seek happiness in a more systematic and direct way.
There have been some critics of the positive psychology move-
ment who have characterized their efforts as being nothing more
than a self-absorbed, self-indulgent luxury, concerned only with
personal gratification. In view of the above evidence, however,
it
could be argued that if you are truly concerned about the
welfare
of others and building a better world, it is your duty to be
happy, or
to do what you can to become happier.

BUDDHIST WISDOM AND MODERN SCIENCE:
BRIDGING EAST AND WEST
The comi11g of Buddhism to the West may well prove to be the
most impor-
tant event of the Twentiet/1 Cmtury
-The influential British historian Arnold). Toynbee
One of the goals of The Art of Happi11ess is to present an
approach
to achieving human happiness that combines the best of East
and West, integrating traditional Buddhist wisdom with mod-
ern Western science. Following a recent talk in which I spoke
about this approach, an audience member asked:
+
xxiv
"If scientists have conducted research on happiness and stud- ·
ies have now proven how to become happy, what do we need
the Buddhist theories or the Dalai Lama's views for? Shouldn't
the scientific proof be enough?"
Good questions. And as a great admirer of the scientific
approach to happiness, I think it is safe to say that the checks

and balances of the scientific method generally result in highly
reliable and useful information. At the same time; however, all
scientific findings are not some kind of Absolute Truth or
Eternal
Law. Scientific knowledge is a dynamic, living thing-and sci-
entific theories are always being refined, modified, or revised as
we gather new data. And in evaluating the validity of any study,
there's always the possibility of methodological errors, flaws in
experimental design, statistical analysis, and so on. One also
needs to consider how many subjects were studied and whether
the study has been replicated. With this in mind, it's important
to recognize that the science of human happiness is still in its
infancy. While we have learned a great deal, there is a lot that
we
still don't know.
The key question is: Does Buddhism have anything to con-
tribute to the scientific investigation of happiness?
In considering this question, it is important to understand
that Buddhism is not a faith-based system in the traditional

sense. In fact, when the Buddha first began to teach, he advised
his disciples not to blindly accept his teachings out of faith,
but rather to investigate the validity of his theories and test
his methods for themselves. This reliance on empirical inves-
tigation, the uncompromising commitment to truth, and a
total dedication to discovering the nature of reality are things
that both Buddhism and science have in common. In fact, the
Dalai Lama has demonstrated his total commitment to these
+
XXV
principles, stating, "If science was to conclusively prove that
some part of the Buddhist scriptures or basic beliefs turned
out to be untrue, then the Buddhist scripture or belief would
have to change." Such a shocking statement would seem to be
almost inconceivable coming from any other religious or spir-
itual leader in the world!
For 2,500 years, Buddhists have been practicing techniques

to "train the mind" and develop their inner resources. And one
would guess that after more than two millennia, ineffective
tech-
niques and methods would have been gradually abandoned,
while only the most effective and reliable methods would have
survived. It would seem reasonable to assume, therefore, that
Buddhism might have much to contribute to our understanding
of happiness and how to achieve it, and sor.ne remarkable
recent
developments certainly suggest that this is the case. When TIJe
Att of Happi11ess was first published, there was little scientific
research available that related to the Dalai Lama's fundamental
views on human happiness. It has been very gratifying for me to
see that since that time there has been an explosion of research
on happiness, and even more gratifying to discover that the
growing body of scientific evidence has consistently supported
the views expressed by the Dalai Lama in this book. One exam-
ple that illustrates this is the research on happiness and compas-
sion discussed below.
Another fascinating line of evidence is based on some

cutting-edge research conducted by Dr. Richard Davidson, a
highly regarded neuroscientist at the University of Wisconsin
in Madison. Using the latest technology, Dr. Davidson and col-
leagues identified a specific area in the left prefrontal cortex of
the brain that is associated with states of happiness: He then
measured the average level of activity in this "happiness" region
+
xxvi
among a large group of ordinary Americans. Later, he invited
some Tibetan Buddhist monks into his lab and performed the
same studies. He was astonished to find that their levels of
activity in the happiness area of the brain were the highest he
had ever seen, and by a huge margiu-so far above the others that
they were essentially off the chart! Of course, this may not be
proof of anything, but nevertheless such extreme findings are
highly suggestive of the potential value of Buddhist practices
in the quest to find effective methods of increasing individual
happiness.

KINDNESS, COMPASSION, AND
THE PURSUIT OF HAPPINESS
If there is a fundamental principle in TIJe Art of Happimss with
the greatest potential to make a significant contribution to the
new science of human happiness, it is this:
There is an inextricable link between one's personal happiness
and kindness, compassion, and caring for others. And this is a
two-way street: increased happiness leads to greater
compassion,
and increased compassion leads to greater happiness.
In other words, studies have found not only that happier
people tend to be more caring and more willing to reach out
and help others, but that by deliberately cultivating greater
kindness and compassion, a person will experience increased
happiness.
It is easy to see how such principles could have a profound
impact on any society if people adopted them on a widespread
scale. However, since it is unlikely that most people in the West
will"convert" to Buddhism as their primary spiritual path, if
these
•

xxvii
principles are to be widely adopted in Western society they
need
to be presented in a secular context, which generally means
investigating them from a scientific perspective. Thus, in the
fol-
lowing pages you will find experimental evidence showing that
happy people tend to be kinder and more compassionate. At the
time I was writing the bookr however, I could find no research
showing the reverse principle, that cultivating greater compas-
sion makes people happier-one of the Dalai Lama's most cher-
ished beliefs. But today such evidence exists, showing that the
practice of kindness and compassion is a powerful strategy to
increase personal happiness.
In one of my favorite experiments, Dr. Davidson brought
a French Tibetan Buddhist monk into his lab to study the
effects of compassion. This monk was a highly trained adept

who had spent many years in the Himalayan region, meditat-
ing on compassion (and who acted compassionately, as well,
dedicating his life to charitable activities in the regi.on). Dav-
idson began by monitoring the monkrs brain function in a
resting state to measure baseline brain activity; then he asked
him to perform an intensive Buddhist meditation on compas-
sion. The results showed that during his meditation on com-
passion, there was a dramatic leftward shift in his prefrontal
function, lighting up the "happiness region" of the brain.
Davidson concluded: "The very act of concern for others'
well-being creates a greater sense of well-being within oneself."
What could be more conclusive evidence of the link between
personal happiness and compassion?
In another study, conducted in "the real world" outside the
laboratory, Dr. Sonja Lyubomirsky at the University of Cali-
fornia at Riverside asked a group of subjects to choose one
day each week in which to perform five "random acts of kind-
•
x.uiii

··-·';";-:'i.',:':'>'1_~:S.'i:{i•':!J::~:·_j.:-:
ness." After six weeks, the subjects in the study experienced a
significant increase in their overall levels of happiness and life
satisfaction.
THE FUTURE OF THE ART OF HAPPINESS
For me, one of the most rewarding aspects of this book's
success
were the many wonderful and moving letters we received from
readers describing how the Dalai Lama's words helped them,
and the positive impact The Art of Happiness had in their lives.
In
some of the letters, readers expressed interest in a sequel, point-
ing out various topics that had not been included in the book.
After hearing how the first book had been of such benefit to
some individuals, the Dalai Lama agreed to collaborate on a
sequel; so after reviewing the readers' requests, I prepared a list
of topics. We quickly realized, however, that there were more
topics than could be covered in a single volume, so we divided
the topics into a series of volumes. Our first follow-up book,

The Art of Happiness at Work, was published in 2003. Like the
first
volume, it was very well received and became a bestseller-and
more important, feedback from readers indicated that it was of
practical value in helping them find greater happiness at work,
the activity occupying the greatest part of our waking hours.
Focusing on the theme of inner development, the first two
volumes were generally directed atthe level of the individual.
We realized, however, that individual human beings do not live
in a vacuum-we interact within a community, a society, and
the world. And our world has many troubles: violence, terror-
ism, war, prejudice and hatred, poverty-the list is long. So the
question arose: How can we live in such a troubled world and
•
xxix
still remain happy? And what can a single individual do to try
to overcome these vast problems? These were the questions we

sought to answer in the next volume of the series, The Art of
Happiness in a Troubled World.
It seems that The Art of Happiness is every bit as relevant
today as when it was published a decade ago. In the interven-
ing years we have seen some dramatic developments in the sci-
ence of human happiness. And as the body of research grows,
it appears that Buddhist principles are beginning to converge
with Western science in many ways. But in the following pages,
no matter whether the approach to happiness is seen through
the lens of traditional Buddhist wisdom or the lens of modern
scientific research-the purpose is the same: it is our hope that
you can apply the ideas presented in this book to your own life,
and thereby discover a way to transcend suffering and adver-
sity, and find a life of genuine and lasting happiness.
•
XXX
,,_;;:_!• ... :5:~;;.;:· ... ,.
AUTHOR'S NOTE
•
I n this book, extensive conversations with the Dalai Lama have

been recounted. The private meetings with the Dalai Lama in
Arizona and India, which form the basis of this work, took place
with the express purpose of collaborating on a project that
would present his views on leading a happier life, augmented by
my own observations and commentary from the perspective of
a Western psychiatrist. The Dalai Lama generously allowed me
to select whatever format for the book I felt would most effec-
tively convey his ideas. I felt that the narrative format found in
these pages would be most readable and at the same time impart
a sense of how the Dalai Lama incorporates his ideas into his
•
xxxi
FIELD ASSIGNMENT 2
AGE AND HAPPINESS
Goals and Skills: Students are asked to apply specific concepts,
happiness theories, or research findings
they have learned in class to life experiences and specific out-
of-class activities. Using a concept in a new
circumstance as well as connecting sociology to other relevant
material in students’ lives allows for
greater student understanding.

Specific Instructions: Find someone over age 65 (ideally even
older) and ask them about happiness in
order to gain a broader view of happiness and write about it.
This is a qualitative research interview
so substantive questions you may wish to ask can include:
happier?
at your current age?
You may include direct quotations, but DO NOT simply include
a transcript of the conversation. Write
substantively about the conversation and relate it to class
material. Also, please omit real names or
other identifying information about your research subject. This
is a good research practice to adopt
now.
Substantive Discussion/Debriefing: On the class day after the
assignment is due, there will be an in-class
discussion about this assignment. Students should be prepared
to talk about their paper.
DUE: A digital copy should be uploaded to D2L into correct
folder by 11:59pm on the due date (exact
dates are noted on the syllabus under Course Calendar and

Assignments).
Feedback: Students will be given numerical grades using the
rubric below:
FIELD ASSIGNMENT GRADING RUBRIC
POINT
VALUE
GRADING CRITERIA
POINTS
RECEIVED
1 Covered subject of assignment/stayed on topic
1
Included at least ONE direct quotation from a class reading that
was appropriately
cited using an ASA-style in-text parenthetical citation (Author
Year: Page#)
1 Clarity of writing style/ease of reading
1 Grammar and spelling
1 Format (typed, double-spaced, 12 pt. font, 1 page minimum, 2
pp. max)
TOTAL SCORE (Out of 5):

-tl ! a tl ) ~ c -,. PART I.docx

-tl ! a tl ) ~ c -,. PART I.docx

More Related Content

Similar to -tl ! a tl ) ~ c -,. PART I.docx (15)

More from oswald1horne84988 (20)

Recently uploaded (20)

-tl ! a tl ) ~ c -,. PART I.docx