Chapter 1

Positive Psychology in India: A Review

Abstract The current chapter introduces positive psychology (PP), Indian psy-
chology (IP) and connection between two. Broadly both focus on well-being but
with different angle; PP focuses more on external sources of happiness and IP
focuses more on internal sources of happiness. The present chapter addresses PP in
India by considering both the points of view. The major distinguishing factor was in
the approach and methodology. Indian sages focus on ‘experiential state’ as the
method of enquiry whereas Western scholars focus on observed facts. Contrasting
Indian vision of behavior emphasizes interdependence and interrelatedness based
on caste, class, family, community, gods, etc., which shapes one’s ego identity
(Dalal and Misra, 2011). The current chapter is divided into four main parts; Indian
research on universal PP constructs, Indian constructs contribute to understand
human nature, PP scales developed and validated in India and intervention modules
implemented in India. Finally, the chapter concludes with future recommendations.

Keywords Positive psychology

Indian psychology
Cultural factors




Well-being Interventions Psychological testing

Introduction

The field of positive psychology can be traced to the Presidential Address delivered
by Martin E. P. Seligman in 1998 to the American Psychological Association
(Seligman 1999). Since the Presidential Address, series of scholarly meetings were
held and the field of positive psychology was established. Many definitions of
positive psychology prevail to describe the field. However, the two most compre-
hensive definitions are as follows:

© Springer India 2016 1

K. Singh et al., Measures of Positive Psychology,
DOI 10.1007/978-81-322-3631-3_1
2 1 Positive Psychology in India: A Review

“The field of positive psychology at the subjective level is about valued subjective expe-
riences: well-being, contentment, and satisfaction (in the past); hope and optimism (for the
future); and flow and happiness (in the present). At the individual level, it is about positive
individual traits: the capacity for love and vocation, courage, interpersonal skill, aesthetic
sensibility, perseverance, forgiveness, originality, future mindedness, spirituality, high
talent, and wisdom. At the group level, it is about the civic virtues and the institutions that
move individuals toward better citizenship: responsibility, nurturance, altruism, civility,
moderation, tolerance, and work ethic” (Seligman and Csikszentmihalyi. 2000, p. 5)
“Positive psychology is the study of the conditions and processes that contribute to the
flourishing or optimal functioning of people, groups, and institutions.” (Gable and Haidt
2005, p. 104)

Thus, from definitions it can be summarized that positive psychology deals with
achieving happiness and well-being so that individuals flourish. On the other hand,
“Indian Psychology (IP) has its roots in the diverse traditions of knowledge
deliberated upon in various texts (Shastra), as well as the practices and meanings
embodied in various forms, shared by the people (Loka) in the zone of Indian
civilisation,” (Dalal and Misra 2010, p. 122). Positive psychology (PP) and Indian
psychology (IP) are considered to be birds of the same feather (Salagame 2014).
Both PP and IP focus on achieving well-being which is highly connected with the
concept of mental health, happiness, life satisfaction, and actualization of one’s full
potential. Indian psychology is more subjective, experiential and addressed in first
person approach whereas Western psychology is more objective and addressed in
third-person approach which is easily quantifiable. The Western well-being models
of hedonic and eudaimonic (Ryan and Deci 2001) limit to bio-psycho-social aspects
of human nature whereas the spiritual or transcendent perspective of the
Upanishads approaches the subject matter in terms of the dimensions of con-
sciousness and self and encompass bio-psycho-social and spiritual aspects
(Salagame 2011). Interactive researches in the field of PP and IP can be divided
broadly into the four sections which are being discussed below section wise.

Indian Research on Universal Positive Psychology

Constructs

Majority of Indian psychologists who are active researchers in field of positive

psychology have been involved in studying the impact/effect or validate the
Western constructs on Indian population. For instance, they have found robust
predictors of happiness in Indian studies like self-efficacy (Rao and Mehrotra 2010),
extraversion, and conscientiousness (Bhattacharya et al. 2006), optimism (Puri and
Nathawat 2008), hardiness (Nathawat and Joshi 1997), meaning in life
(Bhattacharya et al. 2008) etc.
Lata (2009) studied resilience in adolescents living with political violence in
Kashmir, along with the role of religious meaning system and their political ide-
ology. Singh and Yu (2010) reported an inverse correlation between negative
emotions and resilience. In another study it was reported that factors such as truth,
Indian Research on Universal Positive Psychology Constructs 3

equanimity, joy, synthesis, and discernment as emerging predictors of resilience,

among factors of spirituality (Narayanan and Jose 2011). It is observed that there is
a tendency to explain happiness with regards to interpersonal connectedness
between self and others, especially among East Asians (Uchida et al. 2004). In
recent studies, it was shown that perceived environmental conditions, such as,
interpersonal relationships with their parents at home and friends or classmates at
school, emerged as major contributors to their happiness & acting as the facilitators
of happiness among north Indian adolescents. In addition, it was seen that the
adolescents sought less academic pressure, more time for leisure, better discipline,
and infrastructural facilities in school as the indicators of their happiness, as viewed
from the ecological perspective, (Khanna and Singh 2015; Singh and Sharma
2015). Other constructs such as gratitude (Khanna and Singh 2016), mental health
(Singh et al. 2015a), depression and stress (Singh et al. 2015b), personal well-being
(Singh et al. 2015d), and quality of life (Singh and Junnarkar 2014) were investi-
gated on north Indian adolescents. The results of the studies indicated that females
possessed better mental health and well-being as compared to their male counter-
parts and rural adolescents possessed higher well-being scores as compared to
urban adolescents. Furthermore the studies also reported that adolescents who
attended private schools possessed better well-being scores as compared to ado-
lescents who attended government schools.
Numerous researches in this section from India support the point that
‘Psychology in India’ is affiliated with etic (universal) approach. However, some
psychologists try to find out well-being and its related factors from Indian religious
and philosophical roots.

Indian Constructs Contribute to Positive Psychology

To reiterate, PP and IP are considered as two birds with same feather (Salagame
2014) as they both are inclined towards attaining well-being (Salagame 2011).
However, “IP remained dissociated from its own vast storehouse of knowledge
inherent in the Indian philosophical texts” (Dalal 2011, p. 1). Psychology was
introduced as a science in 1905 in India. Since Indian psychologists were essen-
tially trained in the Western model of research, it has been a long journey to turn
towards their own heritage (Dalal 2011). For instance, well-being which is main
focus of PP has various more prominent meanings in east and west.
Happiness and well-being have deep cultural roots (Diener et al. 2003; Park et al.
2006; Ryan and Deci 2001; Uchida et al. 2004). Understanding of well-being is
important for human flourishing. Research studies have demonstrated that people
who receive support by close friends, family and support groups have higher level
of well-being and are less vulnerable to sickness or illness. Traditionally, well-being
is broadly categorized as hedonic (subjective well-being; SWB) and eudaimonic
(psychological well-being; PWB). Ryan and Deci (2001) mentioned that hedonic
domain focuses on life satisfaction and emotion (increasing positive emotions and
4 1 Positive Psychology in India: A Review

reducing negative emotions) and eudaimonic domain emphasizes the good life,
with a focus on meaning and related well-being factors. Furthermore Keyes (1998)
suggested that well-being included social dimensions such as coherence, integra-
tion, actualization, contribution and acceptance and suggested mental health con-
tinuum by including emotional well-being, psychological well-being and social
well-being. However, more recently Seligman (2011) defined well-being in terms of
five factors: positive emotion, engagement, relationships, meaning, and accom-
plishment (PERMA). On the other hand, Eastern culture has explored more inner
state of mind like inner harmony (Daukantaite et al. 2015) and peace of mind,
(Lee et al. 2013).
Indian psychologists have explored different concepts from Sankhya Yoga,
Vedanta and other religious texts such as Sat-chit-anada, Koshas, Gunas, Doshas,
Vikaras, Anasakti, meditation etc. to understand well-being and factors affecting it.
Dalal and Mishra (2011) supported the ideology that an Indian system concerning
promotion of well-being should have a focus on advance stages of development and
states of well-being. This view is dissimilar to the Western model that aims to
provide details of psychopathology and early development. Indian perspective
postulates that source of all suffering is within the individual and therefore stresses
on exploring the “world within,” to relieve the suffering by the way of attaining
harmony of mind, spirit, and body for happiness and transcendence of an individual
to higher levels of realization and well-being (Dalal and Misra 2010). This is
deduced as human need to seek for inner source of happiness called sat-chit-ananda
or truthful-awareness-bliss (Srivastava and Misra 2011). Furthermore, studies have
demonstrated that there is a significant relationship between flourishing, affect and
Sat-chit-anada (e.g. Singh et al. 2015c).
Buddhism and scriptures such as in Ayurveda, they presume that personality is
constituted of physical, mental and spiritual characteristics (Jha 2009). These two
schools of thought; Ayurveda and Sankhya school discuss about tri-gunas or per-
sonality. Ayurveda banks on the Panch Mahabutas, their combinations resulting in
the biological humors of Tri-doshas, namely, Vata, Pitta and Kapha and the psy-
chological correlates of tri-gunas, namely, Sattva, Rajas and Tamas (Shilpa and
Murthy 2011; Sharma et al. 2012). It is considered that they both elucidate about
the mind, body, and their constituents, along with the corresponding behavioral
manifestations including the spiritual component (Shilpa and Murthy 2011; Sharma
et al. 2012). The concept has been correlated with existing scales of well-being. In
Ayurveda, health results from the balanced interplay between three functional
principles or dosa-Vata (Air & Ether), Pitta (Water & Fire), and Kapha (Water and
Earth)—that regulate psychophysical functions. Delle Fave et al. (2015) reported
that personality, emotion and health as reported by Vata, Pitta and Kapha was
consistent with the descriptions provided in Ayurveda literature. Such study sug-
gests that Prakriti classification can be fruitfully integrated into diagnostic and
treatment protocols in healthcare and psychotherapy.
Sankhya school of Hindu philosophy iterates that the human mind is the
expression of the prakriti (nature). Furthermore, three gunas (constituents) of a
Indian Constructs Contribute to Positive Psychology 5

person has been described; Sattva (signifies purity, wisdom, and bliss), Rajas
(indicates hankering, attachment and action) and Tamas (stands for bias, heed-
lessness and inertia) (Chakraborty 1987; Goyanka 1999; Krishnan 2002). Sattva,
Rajas and Tamas are also translated as goodness, passion and ignorance, respec-
tively (Stempel et al. 2006). These tri-gunas always act together resulting in pre-
ponderance of one over the others. This degree of predominance of the gunas
determines the individual’s personality type (Das 1987). This conceptualization of
tri-gunas is said to bring about individual’s well-being, consisting of the parallel
concept of hedonic and eudaimonic tendencies.
In the correlational studies evaluating the role of tri-gunas on transformational
leadership, Kejriwal and Krishnan (2004) revealed that Sattva leads to enhanced
transformational behavior in a leader, while an opposite effect was observed for
Tamas. Likewise, Chakraborty (1987) compared the gunas as Sattva is superior to
Rajas, and Rajas to Tamas. The scientific tendency of the otherwise elusive con-
struct is established by the way of psychological measurement. The results on tri-
gunas personality indicated that Sattva was found to be positively correlated with
well-being. Rajas and Tamas were negatively correlated with well-being. Higher
levels of Sattva and well-being were reported in the older age-group. Males scored
higher on Rajas while no gender differences were found in well-being (Khanna
et al. 2013). Additionally in a recent cross-cultural study, it was reported that tri-
gunas significantly accounted for well-being. In an under review cross-cultural
paper, it was observed that tri-gunas accounted significantly for well-being
dimensions, for instance, Sattva accounted for 48 % variance in Czechs, 56 % in
Indians and 55 % in Americans, Rajas accounted for 21 % variance in Czechs,
08 % in Indians and 54 % in Americans and Tamas accounted for 50 % variance in
Czechs, 20 % in Indians and 64 % in Americans. The results reinforce that tri-
gunas personality significantly predict well-being dimensions (Singh et al. 2016a).
Among other areas which are contributing to modern PP is Yoga. The concept of
Yoga with roots in Indian literature has been well adapted in the global context of
positive psychology. According to the Yoga Philosophy, one can pervade these
mental planes by practicing eight steps called the Ashtanga Yoga. The religious text
of Bhagvad Gita too prescribes “performing duties established in Yoga- renouncing
attachment and being even-tempered in success and failure; evenness of temper is
Yoga” (Bhagvad Gita, 2.48), (cited in Raina and Singh 2015).
Another construct, Vikaras is a Sanskrit term signifying a change of form from
the natural peaceful condition of the inner being to a worse state, thus indicating
deterioration. Indian religious and philosophical texts like Bhagavad Gita, Guru
Granth Sahib and Dhammapada have mentioned various Vikaras/vices such as
Kama, Krodha, Lobha, Moha and Ahankara. Concept of prakriti or individual
constitution has also gained worldwide attention. This construct embraces both
physical and mental components whose state of balance is understood to determine
the status of health (Sharma and Singh 2016).
In a succinct model, given by Bhawuk (2011) he explains how spirituality and
indigenous psychology are two-way interactive roads and its scientific realm is
6 1 Positive Psychology in India: A Review

precisely indoctrinated by following organized methodology and by indigenous

models and theories of spirituality, themselves. Therein, he states that the signifi-
cant difference “between philosophy and spirituality, or for that matter religion and
spirituality, is that spirituality, as practiced in India, has an action bias over and
above cognitive (thinking or thoughts) or value (considering something important)
concerns” (Bhawuk 2011, p. 25). However, there is still a need for more insights by
psychologists to understand positive psychology in Indian socio-cultural context.
Numerous studies (Singh et al. 2013b; Delle Fave et al. 2015; Raina and Singh
2015; Singh and Raina 2015; Sharma and Singh 2016) have attempted to develop
and validate different constructs of IP such as Sat-chit-ananda, Vikaras, Anasakti,
Tri-gunas and so forth in Indian context. The studies further have correlated the IP
constructs with existing globally validated scales of PP such as Mental Health
Continuum (Keyes 2009), Flourishing Scale (Diener et al. 2010) and Scale of
Positive and Negative Affect (Diener et al. 2010). These studies have helped to
bridge the gap to understand inclusion of interdisciplinary constructs which are well
understood in Indian religious literature.

Scales on Positive Psychological Constructs

Psychological testing is well-known assessment tool for estimating the effect of

constructs on variables under study. This section gives an account of the various
tests constructed, adapted, validated, and translated in Indian settings.
Different scales such as Positive Personality Traits Questionnaire (Singh and
Duggal-Jha 2010) and Adaptive Schema Questionnaire (Jain and Singh 2015) have
been constructed. Positive Personality Traits Questionnaire (Singh and Duggal-Jha
2010) consists of 43 items that assesses perceived four positive personality traits
namely; Positive Self Image, Commitment, Outward/people orientation, and
Culture identification. Another scale, Adaptive Schema Questionnaire (Jain and
Singh 2015) assesses six adaptive schemas: Adequate schema, Secured schema,
Self-reliant schema, Resistant schema, Success schema, and Self-discipline schema.
Both the scales were found to have sound psychometric properties. It is imperative
to first test the validity of an existing scale in the given culture where it is intended
to be utilized given the cultural variations in understanding of a psychological test.
For instance, Mehrotra et al. (2013) found a four factor psychological well-being
(PWB) solution more suited on Indian sample as compared to the original proposed
six-dimensional PWB model by Ryff (1989), Ryff and Keyes (1995). Four factors
that emerged on the new 20-item scale were Self-acceptance, Mastery and
Competence, Positive Relations, and Engagement and Growth. Similarly, an
alternate a four factor solution was proposed to assess Resilience (Hardiness,
Optimism, Resourcefulness and Purpose) to the original five-factor solution as
measured by Connor–Davidson Resilience Scale (CD-RISC; Connor and Davidson
2003) in Indian setting (Singh and Xiao-nan Yu 2010). These studies suggest, us to
Scales on Positive Psychological Constructs 7

test psychometric properties of the scales especially if these are being used first time
in the selected setting.
Two new scales were recently constructed to measure the Asian concepts of peace
of mind and inner harmony. The peace of mind scale (Lee et al. 2013) possessed
good reliability and validity measures and further it was observed that Taiwanese
individuals scored higher on peace of mind than European Americans. In a more
recent study the concept of harmony was measured through a harmony in life scale
that emphasizes on psychological balance and flexibility in life. The scale possesses
good reliability, validity, and compliments satisfaction with life scale in forming a
more holistic understanding of subjective well-being, (Daukantaite et al. 2015).

Scales Confirmed Their Factor Structure

The other way of using established scales in new cultures is by first testing their
validity and if the proposed original model is confirmed, the appropriate translation
of the measure can be considered so as to render the tool accessible for native
language speakers of the given culture. On this front, several positive psychology
measures have been successfully validated in Indian setting. That is similar factor
solution was arrived at, confirming the original existing factor structure in Indian
setting after thorough statistical analysis and thereafter have been translated in
Hindi. There are various scales which have replicated their original factor solution
such as Adolescent Resilience Scale (Oshio et al. 2002), The Flourishing Scale
(Diener et al. 2010), Brief Multidimensional Student’s Life Satisfaction Scale
(BMSLSS; Seligson et al. 2003) were translated in Hindi and their factor structure
too was confirmed (Singh 2014). Validation of scales in Hindi has its significance
as 41 % of population speaks Hindi in India (Census 2011). Furthermore, the scales
were confirmed to the original factor structure such as Positive and Negative Affect
Schedule’s model (PANAS; Watson et al. 1988; Pandey and Srivastava 2008;
Singh et al. 2013a), WHO Quality of Life-Brief scale (WHOQOL-BREF;
Skevington et al. 2004) (Singh and Junnarkar 2014), Depression, Anxiety, Stress
Scale-21 items (DASS-21, Lovibond and Lovibond 1995) (Singh et al. 2015) and
Satisfaction with Life Scale (SWLS, Diener et al. 1985) (Singh et al. 2013). The
Scale of Positive and Negative Experiences (SPANE) (Diener et al. 2010) was
found to be satisfactory when translated into Hindi (Mishra 2015) and confirmed in
adolescents and working adults (Singh et al. 2016b).
Personal Well-Being Index-School Children (PWI-SC) inventory developed by
Cummins and Lau (2005) also demonstrated good fit for the proposed original
model in India (Singh et al. 2015d). Mental Health Continuum—Short Form
(MHC-SF; Keyes 2005) when assessed in India also indicated original factor
solution acceptable (Singh 2014; Consistent to the original study of Meaning in
Life Questionnaire (MLQ; Steger et al. 2006; Singh 2010) a two-factor solution
8 1 Positive Psychology in India: A Review

emerged using the Hindi translated version accounting for 56.42 % of total variance
and the CFA was observed as a good fit in Indian setting (Singh et al. 2016b). This
category strengthens rigorous research findings by reliable and valid scales.

Scales Developed on Indian Constructs

Assessment of Indian constructs may contribute to better understanding of

well-being. Some of these are described in this section. According to the Yoga
Philosophy, one can pervade these mental planes by practicing eight steps called the
Ashtanga Yoga. This concept has been scientifically measured through a recent
scale to measure Ashtanga Yoga with adequate alpha reliability of 0.88 (Raina and
Singh 2015). It constitutes of seven factors in accordance with the theoretical
conceptualization given in (Patanjali Yogasutra, 2.29). Namley, Yama Scale:
Niyama Scale, Asana subscale, Pranayama subscale, Pratyahaar subscale: VI
Dharana subscale: VII Dhyaan subscale. Theoretically, the Samadhi is understood
as the goal of Yoga or achievement of Yoga and both mean spiritual absorption
which is understood as parallel to fully functioning person in Psychology (Raina
and Singh 2015). Another 22 items scale has been developed to assess Anasakti
(non-attachment) broken down into six subscales: Outcome Vulnerability, Faith in
God, Empathy, Frustration Tolerance, Effort Orientation and Emotional Equipoise;
explaining 50.79 % of variance with α = 0.70 (Singh and Raina 2015).
A 60-item questionnaire assessing Prakriti as in Auyrvedic literature corre-
sponding to tri doshas: Vaata, Pitta, and Kapha have also been developed
(Antonella et al. 2015). The Vedic Personality Inventory (VPI; Wolf 1998) is the
most extensively researched and validated psychological assessment tool based on
the three Gunas: Sattva, Rajas and Tamas consisting of 56 items. Shilpa and
Murthy (2012) developed another Mysore Tri-guna scale standardized on Indian
population. In India, Vikaras or vices are documented by several religious and
moral discourses, namely: Kama (lust), Krodha (anger), Lobha (greed), Moha
(attachment), etc, (Sharma and Singh 2016) constructed 37 items Vikaras scales
that measures the seven dimensions: Aantrik Krodha/Internalized Anger, Moha/
Attachment/Delusion, Pratyaksh Krodha/Externalized Anger, Lobha/Greed,
Ahankara/Pride, Kama/Lust and Tamas/Apathy.
A scale to measure Sat (Truthfulness), Chit (consciousness), Ananda (blissful-
ness) and Antahshakti (inner strength) was also constructed (Singh et al. 2013b).
The new Sat-Chit-Ananda measure correlated as hypothesized theoretically with all
the measures. The results showed that the newly developed scale was a valid and
reliable measure of Sat-Chit-Ananda. This study is the original and first attempt to
develop a psychometric scale on Sat-Chit-Ananda. The scale was reconfirmed in
another study (Singh et al. 2015c).
Scales on Positive Psychological Constructs 9

Despite having many scales that are developed and validated for Indian popu-
lation, keeping in purview the vast diversity, there is still a need to revalidate these
scales even though they have been constructed after following rigorous psycho-
metric scale development methods.

Positive Interventions

Positive Psychology is the study of human flourishing. Its challenges lies in the
need to shift the focus from individual happiness to group level well-being as an
intervention outcome; giving more focus on contextual factors as relating to
intervention and by the need to better blending research information
(Biswas-Diener et al. 2011). Focus in PP has recently been also directed towards
flourishing communities and societies. The science of happiness is incomplete
without the understanding of interventions that enhance well-being of individuals
and groups. In intervention studies, well-being is commonly defined and measured
from a subjective well-being approach. In this perspective, well-being is a sum of
positive evaluations of one’s life (cognitive) and frequent experiences of positive
emotions and infrequent experiences of negative emotions (affective) (Diener
2000). Positive interventions are ‘‘treatment methods or intentional activities aimed
at cultivating positive feelings, positive behaviors, or positive cognitions’’ (Sin and
Lyubomirsky 2009, p. 467). Several existing meta-analyses on interventions within
positive psychology summarize positive outcomes of these interventions (Bolier
et al. 2013; Sin and Lyubomirsky 2009). Additionally, alternate techniques could be
by the way utilizing of enhancing the existing well-being indigenous strategies such
as Yoga, Meditation or existing religious practices like Satsang (Singing religious
folk songs in a group) to enhance well-being in Indian settings. Efficacy of dis-
seminating to positive intervention to wide range of English educated and computer
savvy adults through web based interventions have been documented (Ritterband
et al. 2003). On similar lines, a web based positive intervention intertwined with
specific well-being variables was examined on Indian population (Choubisa
and Singh 2011) that yielded promising results.
The philosophy of yoga has been also inculcated in the practice of psy-
chotherapy in India (Neki 1975; Venkoba 1978). Several studies conducted in East
or West, document positive effect of Yoga as a practice and in enhancing subjective
well-being (Ross and Thomas 2010; Malathi et al. 2000; Sharma et al. 2008) along
with reduction in mental disorders (Jadhav and Havalappanavar 2009; Varambally
et al. 2012) in improving the quality of life and the treatment of number of psy-
chiatric and psychosomatic disorders (Vahia et al. 1973) and its enhancing influ-
ence on emotions (Narasimhan et al. 2011) along with cognitive variables
(Patwardhan 2008).
Spiritual component in well-being enabling studies have been an imperative part
in Indian literature. Several studies document the efficacy of spiritual based life
style interventional programs in terms of increasing sense of purpose in life and a
10 1 Positive Psychology in India: A Review

need to achieve a higher state of consciousness (Mohan et al. 2004). Similarly,

mental health of children and adolescents has been established using spiritual
values and positive mental health framework (Vohra, 2006). Further, role of
vipasana in enhancing well-being indicators have also been documented (Purohit
and Sudha 1999). Meditation has also been evaluated as a powerful tool in
enhancing well-being measures through various spiritual groups and missionaries
such as Bhramkumaris and Hare Ram Hare Krishna and through several empirical
studies that have highlighted the positive impact of effects of transcendental
meditation (Sridevi and Rao 1998); residential Preksha meditation program on
emotional intelligence (Singhvi and Puri 2008) and on peace (Khubalkar and
Maharaj 2009).
Positive psychologists too have used existing models to assess the change in
well-being levels of Indians. Sachar et al. (2011) investigated the impact of Soka
Gakkai International’s (SGI) Buddhist practice, on psychological well-being
(PWB) and some other factors (well-being index, general psychological health,
gratitude and wisdom) of positive psychology. The results revealed that practitioners
scored significantly higher than the non-practitioners on all the constructs of positive
psychology. Another study (Dangi and Singh 2011) measured the PWB of married
migrant women by formulating and testing the effectiveness of a psychosocial and
cultural specific intervention module delivered to enhance the well-being of married
migrant women population in Haryana villages. Post intervention it was observed by
researchers that participants started enjoying daily life activities and became more
optimistic toward life after experiencing intervention. Singh et al. (2013) have
demonstrated the effectiveness of Satsang as an existing strategy to enhance
well-being of rural women. Similarly, (Singh et al. 2016c) through a field experiment
demonstrated that participants who are followers of a spiritual or religious group
possessed significantly better well-being, quality of life and physical health than the
non-followers. Another research argues that how folk songs (bhajan) communicate
spiritual messages during satsang (Singh et al. 2016d).
Multiplying benefits of music therapy in a culturally sensitive indigenous pos-
itive intervention, some small message driven songs may be designed (lok geet) as
they rapidly spread in society, being sung during cultural occasions such as
childbirth, marriages, and various festivals. Singing of these songs (lok geet) and
broadcast in the locality to be reinforced. It was believed that this intervention
would have twofold benefits: firstly, working as music therapy being unconditional
social setting and secondly owing to the composition of messages comprised in
folksongs will automatically travel within the society (Singh 2009). Additionally, in
a systematic review of three regional studies conducted in rural India, demonstrated
this culturally sensitive practice denoted a satsang to be robust in enhancing sub-
jective well-being of rural women (Singh et al. 2014).
These trends, combined, highlight towards the bridging of the gap between
Western and Eastern approaches to well-being. Cross-cultural studies interestingly
delineate and unite the cultural differences at the same time. Moreover, according to
Gockel (2004), globalization and the growing diversity of the workforce have
popularized Eastern philosophies and spiritual practices.
Future Recommendations 11

Future Recommendations

As researchers we need to understand all applied psychology constructs and then

decide upon the approach we would want to follow. Either one can choose
downwards or the upwards approach to study the positive psychology constructs.
Indian psychologists also need to understand all aspects of well-being and positive
psychology constructs in Indian context. This would enable us to plan intervention
programs so that we can flourish as communities and empower people by facili-
tating healthy practices. Furthermore, a team effort by different professionals such
as mental health workers, social workers, physiotherapists, psychologists, and
medical professionals can work together towards flourishing communities.

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