One of the most heart-rending of Northern Ireland's
many tragedies involved the children of a man murdered by terrorists.
During its dark years of violence (now hopefully ended), people in my
troubled homeland grew so used to grim-faced newsreaders informing them
of yet more carnage that it would have been easy to dismiss this
incident as just another dreadful tale of devastation visited on an
ordinary family. The terrible had become commonplace. We had grown used
to outrage. One feature of this particular incident, though, made it
stand out in Ulster's catalogue of woe and gave it such an arresting
poignancy that it has stayed in my mind for years. As viewers were
informed on the evening bulletin of how the man had been brutally
slaughtered, it was revealed that his children were still sleeping.
Rather than waken them to break the news, it had been decided to let
them sleep on until morning.
The image of children asleep, protected for a few
fleeting hours from the pain and horror which waking will bring, may
seem a bizarrely inappropriate place to begin an essay on happiness. But
this terrible icon highlights two key ideas that are bound to surface in
any serious reflection on the subject. First, that happiness, like the
sleep of children whose father has been slain, is no more than a kind of
innocent naivety, an illusory state whose only mandate for continuance
is an ignorance of the facts. Secondly, that the media in general (and
TV news programmes in particular) are such incessant bearers of bad news
that anyone exposed to them - and which of us is not? - is bound to have
any claim to happiness vitiated by a knowledge of dreadful events. I
want to address the questions these two ideas pose. Namely (i) is
happiness an appropriate response to human life, given the pain with
which we are surrounded? And (ii) how can happiness ever be reconciled
with knowledge?
Before attending to such questions, though, something
that threatens to de-rail any consideration of the topic needs first to
be dealt with. This has to do with the strange way in which happiness as
a subject now tends to be regarded with a mixture of amusement and
contempt. Despite the fact that it is something we all desire, something
we all wish life to yield up, it is widely seen as something with little
claim to our considered attention. As Wladyslaw Tatarkiewicz puts it in
his magisterial study of the subject, happiness in contemporary society
is considered "undeserving of serious reflection". Likewise Harvie
Ferguson - whose own work is a powerful refutation of the common point
of view which Tatarkiewicz identifies - recognizes that "to speak of
happiness is to invite ridicule".
II
Happiness is a subject which is now only rarely
addressed in any depth. Given the fact that it constitutes the elusive
beacon towards which humans have striven to navigate since the beginning
of time, this neglect is surprising. Stressing its apparently universal
relevance, John Cowper Powys suggests that "the beginning and end of the
whole matter" is quite simply that "all conscious sentiences want
happiness". Arguably, happiness occupies something of the same level of
primacy on our agenda of concerns as the need for food, shelter and
companionship. Thomas Jefferson recognized precisely such primacy when
he wrote in the Declaration of Independence:
We hold these truths to be self-evident, that all
men are created equal; that they are endowed by their Creator with
certain unalienable rights; that among these are life, liberty and
the pursuit of happiness.
Why, then, given its self-evident importance to us
all, should happiness be accorded so little measured reflection? Why
should being asked to write about happiness elicit such a negative
mixture of reactions, touching at once on perplexity, embarrassment and
reticence? As someone who has written on a range of subjects whose scale
and difficulty might more understandably issue in a sense of unease and
inadequacy - wisdom, spirituality, silence, ethics, education, death -
my reaction to happiness is surely peculiar. Were it a purely personal
peculiarity, it would be of little interest. But as the comments from
Tatarkiewicz and Ferguson show, this is more than any merely individual
idiosyncrasy.
Given the peculiar way in which the topic is now
generally viewed, anyone writing on happiness needs to do three things
if they want their readers to read on. First, simply acknowledge that
the current conceptual microclimate surrounding happiness is a largely
negative and dismissive one; secondly, try to account for this fact; and
thirdly, show either that such an outlook is mistaken or that what they
have to say about happiness is immune from the criticism implicit in it.
III
Part of the disquiet that happiness occasions takes
us straight back to the image with which I began, of sleeping children
temporarily unaware of tragedy. If happiness is seen in such terms, as
an illusion which can only be sustained by not knowing the facts, then
it is understandable that people may come to look at it askance. Who
wants to be seen as being asleep to the nature of reality, as childishly
ignorant of the way things are? But beyond this kind of common-sense
reaction, which seeks to prevent us from appearing as credulous dupes,
much of the reason for the poor light in which happiness is now held
lies in the specialisation which has come to characterise the quest for
knowledge in the modern period. For, from the point of view of the
specialist, happiness is simply too general a phenomenon to qualify as a
respectable topic of inquiry.
Happiness was not always dismissed as being outside
the pale of academic inquiry. Thinkers of the calibre of Aristotle,
Seneca, Augustine and Aquinas had no qualms about turning their thoughts
in this direction. Indeed, as Tatarkiewicz notes, this used to be a
key area of discussion. The ancients "thought, talked and wrote
about happiness" in a way that is quite alien to the current zeitgeist.
There is virtually no classical philosopher "who did not offer his own
contribution to a subject that was felt to be important, substantive and
urgent. Today, on the contrary, happiness is something to which
philosophers and theologians give little or no attention. There are, of
course, exceptions, but as a general rule this is now a no-go area for
scholarship. Does it not say something about the professional
intellectual life in our universities that something of such momentous
and fundamental concern is so rarely addressed directly?
To the modern academic ear, happiness comes laden
with those doomed cadences that confine it to the dubious company of
essayists and those who formulate practical philosophies of life.
Neither the familiar essay nor the self-help manual are genres which
find favour in academe. This has partly to do with the specialist's
belief that breadth inevitably sacrifices depth, and partly with a fear
that both these genres encourage precisely the kind of subjective style
that is viewed with suspicion by the dominant methodology of
contemporary scholarly discourse.
As William Barrett has observed, specialization is
"the price we pay for the advancement of knowledge". It is a price
because it leads away from "the ordinary concrete acts of understanding
in terms of which a man actually lives his day to day life". Thus, where
philosophy once trod much the same path as the deepest yearnings of the
human spirit, addressing the great questions of life - our destiny, the
existence of God and the soul, why there is suffering, the nature of
good and evil, how we ought to live, how we can find happiness, what
happens when we die and so on, in the wake of modern specialization such
fundamental matters seem no longer to concern it (at least not
directly). The individual who looks to philosophy today for help in
those "ordinary concrete acts of understanding" in terms of which he or
she may formulate their beliefs, lead their lives and find fulfilment,
will be disappointed.
Philosophy is not alone in undergoing such a process
of distancing specialization; it is a process which, to a large extent,
is endemic to Western academic endeavour. Theology, a discipline that
has traditionally sought to keep even closer to the contours of the
spirit than philosophy, has in many areas suffered a similar if not
worse fate. Of course specialists will claim that their work contributes
to, leads towards, even answers the kind of fundamental question that
most concern us. They will say that if we approach such questions in any
other manner than via the paths that are forged by their expertise, our
answers are bound to be naïve, jejune, ignorant. There is some
justification for such a retort. However, one is frequently left
unconvinced that a particular, specialised inquiry leads anywhere much
beyond itself. A great deal of modern academic output (to call it
literature would be a misnomer) falls under the devastating condemnation
offered by the protagonist in Kingsley Amis’s Lucky Jim when, in
the course of assessing one of his own articles, he talks about its
"niggling mindlessness, its funereal parade of yawn-enforcing facts, the
pseudo-light it throws upon non-problems." One is reminded of Marshall
McLuhan's quip about the specialist being someone who "never makes small
mistakes while moving towards the grand fallacy." What grander fallacy
could there be than failing to engage with a topic which has claim to be
the universal desideratum of human beings? And is there not now a strong
case to be made for seeing the essay as an effective means of achieving
insight and revitalizing academic inquiry, rather than simply dismissing
it as a second-rate genre always subordinate to the icy correctness of
the article? As Philip Lopate puts it:
In our century, when the grand philosophical
systems seem to have collapsed under their own weight and
authoritarian taint, the light-footed, free-wheeling essay suddenly
steps forward as an attractive way to open up philosophical
discourse.
Does the essay's "suitability for experimental method
and self-reflective process, its tolerance for the fragmentary and for
irresolution" not make it "uniquely appropriate" for the present era,
"whether we want to label it late modernist or postmodernist"?
Acknowledging the fact that happiness as a topic, far
from being reflected upon, is now widely viewed as being off-limits, and
identifying some of the reasons behind such a perspective, is relatively
easy. It is much more difficult to accomplish the third task that I
suggested was necessary for anyone who wishes to comment on happiness
today. Namely, either to demonstrate that prevailing assessments of it
are mistaken or that what they propose to say about happiness is somehow
exempted from such assessments. Readers will have to decide for
themselves whether the present attempt to swim against such very
powerful currents does in fact lead to any worthwhile destination.
V
"The world of the happy man", says Wittgenstein, "is
different from that of the unhappy man". A rich and fascinating mapping
of some of the dimensions of these two very different worlds is provided
by William James in The Varieties of Religious Experience.
In his now famous psychological categories, the "healthy minded" and the
"sick souled", James locates two polar extremes on a continuum running
from happiness to misery. Like Wittgenstein, he stresses the enormous
difference between the way in which the world is seen according to each
of his types, talking at one point about nothing less than "two
different conceptions of the universe of our experience".
For James, the healthy minded, with their
uncomplicated and insistent cheerfulness are, at the end of the day,
like children sleeping through bad news. Their happiness is an illusion
which, however pleasant it may be at the time, can only be maintained by
denying fundamental facts about human existence. But in dismissing the
adequacy of a healthy-minded outlook, with its naïve, unfounded
optimism, James does not dismiss the possibility of happiness per se.
Rather, he clarifies the complex nature of that mental state which can
retain a sense of meaning in the face of apparent meaninglessness, which
can look at the darkest aspects of life without risking despair. Much of
James' Varieties is, in effect, a study of religion as a
strategy for the achievement of precisely that variety of happiness
which goes beyond the naive momentary happiness whose continuance relies
on ignoring or denying the facts of life. James concludes that the "completest
religions", and he points to Buddhism and Christianity in particular,
are "those in which the pessimistic elements are best
developed". As Winston King once put it:
One may generalize and say that religious
traditions always go out of their way to paint life in its darkest
colours and to stress the precariousness and evil condition of human
existence. Religion may be defined in this context as the awareness
of a basic wrongness with the world and as the technique for dealing
with that wrongness.
William James' critical typology separates those
religions built on real happiness, happiness which can survive an
awareness of "a basic wrongness with the world", from those built on
unreal happiness, that is, on a merely superficial and transient
contentment, the happiness of unfounded wishful thinking that, ignoring
what it sees, simply assumes all must be well.
Although he does not use it, the life story of the
Buddha provides an excellent illustration of the two types of happiness
with which James was concerned. Faced with predictions that his son
would become either a great spiritual teacher or a great ruler, the
Buddha's father, with a sounder grasp of psychology than of feasibility,
determined to protect his son from anything that might lead him to
suppose that life is anything other than straightforwardly happy and
pleasurable. Versions of the story vary, but many portray the Buddha as
under virtual house arrest, carefully surrounded by every sort of
sensual delight. No one who was old or sick or ugly was allowed in his
presence. Flowers were removed before they withered so that he would not
have to witness decay or death. Reasoning that if he could be kept from
seeing the "basic wrongness" of the world, he would feel no need to
discover the technique for dealing with it, the Buddha's father tried to
keep his son in a pain-free cocoon. In one account we read that, having
decided nothing must be allowed to perturb his son's mind, the Buddha's
father:
arranged for him to live in the upper storeys of
the palace, without access to the ground. The palace was like a
mansion of the gods. It contained rooms suited to all seasons, and
the melodious music of female attendants could be heard in them. The
women danced as beautifully as the choicest heavenly nymphs. They
entertained him with soft words tremulous calls, wanton swayings,
seductive glances. He became a captive of these women who were well
versed in the subject of sensuous enjoyment and indefatigable in
sexual pleasure.
Any happiness experienced in such an artificial
situation, whilst no doubt enjoyable at its moment of occurrence, cannot
last. Once we come down to earth from such a gilded cage, the end of the
illusion is inevitable. It is impossible to shield someone forever from
the more troubling aspects of being human. Escaping from his
confinement, the Buddha encountered the so called "four passing sights",
in which he saw an old man, a sick man, a corpse and a wandering
ascetic. This made him realize the unsatisfactoriness of the naive
one-dimensional happiness in which his father had attempted to ensnare
him, and the last sight - of the ascetic engaged in a search for truth -
inspired him to set out on his own heroic spiritual quest for a
technique of dealing with the world's wrongness. Regardless of its
historicity, the story provides a classic statement, relevant to
Buddhists and non-Buddhists alike, of the potent human urge to seek some
sort of happiness which transcends mundane pains and pleasures, which
yearns for something more than our everyday notions of happiness.
V
Any happiness which is not to be dismissed simply as
something transient or illusory must be able to take account of the
"passing sights". It is perhaps one of the stranger characteristics of
contemporary society that although such sights are daily brought before
us, often in distressingly extreme forms, the most prevalent models of
happiness are precisely of those simplistic types which might be
sustainable in some artificial palace of sensual and material delights
far removed from any ground of reality, but whose credibility is
terminally strained when considered alongside what we see happening in
the world.
Every day the media bring to our attention "passing
sights" which leave an indelible impression of things gone desperately
awry. Genocide in Rwanda, the AIDS epidemic, street children in South
America dispatched like vermin, rivers and oceans polluted with toxic
waste, old people abandoned and abused, children starving, war in
Afghanistan and Iraq, New York devastated by terrorism. Had the Buddha's
father been attempting to shield his son from anything that might
"perturb his mind" today, he would have had to extend his censorship to
TV, radio, newspapers, the Internet and so on. In a world where such
terrible passing sights have become commonplace, when the basic
wrongness of the world is repeatedly brought to our attention, one might
expect that our interest would be focused on precisely those strategies
of happiness that claim to be able to transcend such things. Yet, for
the most part, the models of happiness found alongside news of horror,
pain, disaster and death, are those which only offer the kind of
immediate pleasure the Buddha soon saw through. Alongside its horrors,
the media tends to foster images of aspiration and contentment that are
based on sensual excess, material wealth, excitement, glamour.
In contrast, the great religions offer blueprints for
happiness understood as something beyond the easy gratification of
desire. They are concerned with happiness that will not evaporate when
exposed to such inevitable experiences as pain, fear, loss, longing,
disappointment, unfairness and death. In their various ways they seek
something that transcends the whole litany of unhappiness that seems to
surround us and that makes itself felt in every news bulletin. As Harvie
Ferguson has perceptively noted, "transcendence makes itself felt with
peculiar intimacy as happiness". Perhaps happiness, especially given the
current dismissive connotations which attach to it, is the wrong word to
use for the goal which religions aim at. But replacing happiness, as
John Cowper Powys has shown, is not without its problems. "Try to
substitute any other summum bonum for this one", he suggests,
"and you will see how many difficulties you get into". Who, for example,
would "make the aim of life the process of knowing God", or of "becoming
one with God", unless this did not also "imply personal happiness?".
Cowper Powys described Homo sapiens as "a
piteous animal, born with a dagger in his flesh that no hand can ever
draw out". To talk to such a creature of happiness may, he says, "seem a
savage mockery". It may seem to further such mockery to suggest that
religions offer blueprints for achieving lasting happiness, given how
closely bound up they have been with events that have, if anything,
turned the dagger in our wound rather than doing anything to pull it out
or tend our affliction. Thinking of the way in which Christian
denominations have warred with each other in Northern Ireland, or how
Sikhs and Hindus have come to blows in the Punjab, how Jews and Muslims
in the Middle East have been at each others throats for decades, or how
Islam has been associated with acts of terrorism, it may seem bizarre to
suggest that such faith traditions can seriously be viewed as
repositories of strategies for finding happiness. Is their record not
one of heightening misery rather than facilitating anything more
positive?
VI
In the present situation, where happiness is not
considered to qualify as a topic for serious inquiry, where the
varieties of unhappiness brought to our attention are legion, where the
most common models of happiness put before us are superficial and
impoverished, and where religions are often viewed as misery- rather
than happiness-inducing, it is surely important to recognise two key
features about the world's great faiths. First, even though many of
those who claim to be their representatives may obscure the fact, in
some of their classic defining representatives - Mother Teresa and the
Dalai Lama are two examples that come to mind - there are models of
happiness worth exploring. Secondly, we are living at a time of vibrant
pluralism and have access to an unparalleled range of spiritual
medications. Whereas previous generations were locked into singular
belief systems according to the situation of their birth, we are able to
survey virtually the full spectrum of religious thinking that has so
variously characterised our species over the ages and across the
nations. This surely opens up exciting new realms of possibility.
We might think of our current awareness of different
religious outlooks as being similar to the situation that the composer
Karlheinz Stockhausen describes in his fascinating essay on "World
Music". Instead of, as in previous periods of history, being confined to
a single culture's musical tradition, we are now in a situation where we
have access to a far wider range. As Stockhausen puts it, for the first
time a person can "become conscious of the fantastic variety of musical
expression" that our planet has to offer, such that henceforth "the most
creative spirits" will be able to think, play, listen and compose "in
all the registers" rather than only in the historically and culturally
singular one that used to constitute an individual's musical milieu in
times past. It would be naively optimistic to assume that such a
situation would automatically issue in fantastic new music harmoniously
attuned to the ear of the globalization that spawned it. Stockhausen is
well aware that this new musical consciousness could as easily have a
detrimental impact on creativity as a positive one. In the same way,
listening to the music of the different faiths that flourish and have
flourished on our religiously plural planet, naturally presents a risk
of discord and confusion. But it would surely be obtuse not to see the
positive possibilities that the situation creates and the way in which
it might suggest new happiness-strategies that go beyond the familiar
and sometimes discredited harmonics of particular faiths in their
traditional, strictly singular forms.
Does the base metal of our ordinary experience simply
lodge as iron in the soul, offering no possibilities of transcendence,
or is it possible, somehow, to transmute it into the gold of
enlightenment, salvation, liberation, peace of mind, happiness?
Religions, however poorly they may be represented by some of those who
claim to be Buddhists or Christians, Muslims or Jews, are concerned to
provide an "alchemy of happiness", to use a phrase of al-Ghazali's,
which purports to effect precisely such a transmutation. What happiness
is, how it may be achieved, whether it can survive exposure to the
seemingly endless bad news that the media deliver to our homes, whether
religious claims to offer some kind of assured and inviolable happiness
are ever credible - answers to such questions, as al-Ghazali put it, are
"not easily discovered and are not to be found in the house of every old
woman". Such difficult, fundamental, wide-ranging and personal questions
may not find a place on the agenda of contemporary scholarship, and may
in the end be unanswerable. But unless we pose them now and then, we
will never know if the base metal dagger that John Cowper Powys saw
lodged in our heart - a dagger which brutally stabbed those sleeping
Ulster children as soon as they woke - can be healed by the kind of
alchemy of happiness that al-Ghazali had in mind. Given the unparalleled
access we now enjoy to the full spectrum of alchemies that humanity's
great spiritual traditions have nurtured, it would seem a shame to
conclude that none of them work, that no new models or combinations
might be efficacious, simply on the grounds of our unhappy experience of
some of the discords which religions undoubtedly create when they are
locked inflexibly into their traditional keys.
He has been widely published as an essayist and
poet on both sides of the Atlantic, with work appearing in The
American Scholar, The Antigonish Review, Dalhousie Review,
Descant, The Honest Ulsterman, North American Review,
Northwest Review, Poetry Ireland Review, The Southern
Review, The Threepenny Review and others.
After working as warden on a nature reserve on the
shores of Lough Neagh, he enrolled at the University of Edinburgh, where
he took a First Class Honours degree in Religious Studies followed by a
PhD. He was Gifford Research Fellow at the University of St. Andrews
and worked for a while in television before moving to the University of
Wales, Lampeter. (This is Europe's smallest university and the oldest
degree-awarding institution in England and Wales after Oxford and
Cambridge). He is currently Senior Lecturer in Religious Studies at
Lampeter, teaching courses on Buddhism, methodology and media.