National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools.

NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

YOGA FOR HOLISTIC DEVELOPMENT: STRATEGIES FOR IMPLEMENTATION IN SCHOOLS

Dr. S. K. Kiran Kumar Professor of Psychology University of Mysore Manasagangothri, Mysore 570 006

Introduction
Next to family, education system of a society is the most important institution that plays a significant role in human development and growth by providing the necessary direction, stimulation, and facilities. Education system of a country draws its wisdom to guide human development from the broader socio-cultural framework within which it is contexted. The socio-cultural framework in turn is rooted in a worldview. Contemporarily researchers and scholars in various fields agree that all human endeavours is guided by two distinct worldviews viz., material and spiritual and that most western cultures share material worldview and the Asian cultures spiritual worldview. The two worldviews understand the human nature differently and have thus influenced the educational system across cultures differently. However, due to foreign invasions and colonization in many of the Asian cultures including India the character and structure of the indigenous education system have been significantly altered. Sociologists have termed this as westernization and modernization and more recently globalization. The advantages of westernization, modernization, and globalization are evident since the Asian countries have developed materially and technologically. India, for example, has become the hub of information technology development due to the world class human resource (software professionals) available. Similarly, Indian trained professionals in many other fields are also rated high for their excellent achievements abroad. So what is wrong with the prevailing system? Why go back to the indigenous roots? Ironically, answers for these two questions lie not in India, but in the west and that is the paradox! In this paper I have made an attempt to answer these questions and present an indigenous perspective on education in the background of the emerging holistic perspective or worldview in the west and the increasing popularity of Yoga as a way of developing the holistic perspective. Such an endeavour calls for the examination of the background of the prevalent educational system, to begin with.

Nature of modern educational theory and practice

Miller (1990) notes that education, like psychotherapy, at its best is concerned with the healthy development of human personalities. But determination of what constitutes healthy or ideal development is largely defined by the prevalent psychological theory of a given culture. Hence, identifying the dominant psychology is an important

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

key to understand the purpose and content of educational practice. By corollary changing the dominant psychology, cultural vision of human possibilities (p. 315), is essential to effect significant and enduring transformation of education. The dominant psychology of the modern age has three key features/assumptions, which has shaped the educational theory and practice in the west. 1) Human beings are separate biosocial organisms engaged in competition for physical, social and emotional sustenance. 2) They are motivated by biological drives of self-preservation and reproduction, physical states such as pleasure and fear, and social forces such as cultural mores, linguistic systems, or power relations involving the means of production. 3) These forces operate according to invariant natural laws, and hence can be labelled and managed by the proper use of technique (Miller 1990, p.315). They represent a vision of human nature, which embodies the technocratic worldview of the Cartesian/Newtonian age. Thus, Miller summarizes the dominant psychology of the modern age as fundamentally materialistic, mechanistic, objectivistic, atomistic and, in a word reductionistic (1990, p.315), which has saturated every facet of schooling (italics authors). In Millers (1990) view the very notion of curriculum itself represents an objectification of human experience, an abbreviation of the life world according to particular ideological imperatives; the world is parcelled into subjects and departments for mechanized interpretation and consumption. (p. 315). Even educational methods also reflect a materialist view of human learning and development, which include everything from the arrangement of the class room (including its isolation from the life of the community) to the materials and tasks selected for instruction, to the treatment of discipline and behavior, to the use of test, grades and tracking (p.315). Thus, learning is viewed as a product rather than a process, an outcome, which is desired and can be accurately measured rather than as an evolving engagement with experience. Students are assumed to be moved by competitive impulses and fear of failure and punishment. Miller (1990) further points out that the hierarchical administration of schools has long reflected the ideology of efficiency and scientific management which educators learned from business and industry. The common school crusade of Horace Mann, was a direct response to the emergence of industrial capitalism and it was founded on the definition of the aims of education, which served the narrow economic and social needs of the adult culture, as these are defined by certain elites, rather than the developmental needs of growing human beings. (p. 315). Miller adds, in the modern worldview, better education is needed to save a nation at risk; the intellectual, creative, emotional and spiritual potentials of growing human beings are merely part of the natural resources of a nation, to be exploited for the purpose of increasing the gross national product. (1990, p. 316)

Need for re-visioning education in India

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

Contemporarily Indian educational scenario appears to be almost the repetition of the history happened in USA. The thrust on human resource development and management, efficiency, scientific management professionalization of education and so on is an echo of the dominant psychology of the modern age adopted from the west. At best India is becoming the best exporter of the skilled manpower to the world at large in all fields and the Indian education system the best training ground. Most of the educational reforms recommended by various committees and task forces are aiming at it, in particular, the reforms proposed for higher education. The dominant psychology of modern age has been influencing the Indian ethos (life ways) and eidos (thought ways). Thus, the issue is not whether contemporary education system in India is right or wrong. The issue is whether we should go by the dominant psychology of the modern age adopted from the west, when India itself has within it a long tradition, a distinct worldview and acknowledgedly superior view of human nature and well developed practices aimed at a higher ideal of development than capitalism. Can we learn from others experience? Considering Millers proposition that the ultimate basis of the modern education system is rooted in materialism and aimed at fulfilling economic and social needs of the adult culture, the issue to be examined first is whether it has really served that purpose in the west or elsewhere. Is increase in gross national product the indicator of development of a nation? Can that guarantee a better quality of life and healthy human development? Recent studies show that economically poor and rich nations do not differ significantly in the index of life satisfaction (Diener, 2000; Diener and Diener, 2002). Such findings cast doubt on the role material wealth and affluence plays in ensuring happiness and wellbeing. Myers (2000) after reviewing a number of related studies, which show that there is no linear relation between increase in national wealth and economic growth, and reported well being among affluent countries concludes as follows. Our becoming much better off over the last four decades has not been accompanied by one iota of increased subjective well being (p.61). He also observes that William Cowpers 1782 hunch appears correct: Happiness depends, as Nature shows, Less on exterior things than most suppose (p.65). Kasser & Ryan (1996) note that if people strive more for extrinsic goals such as money, more numerous their problems will be and less robust their well being (cited in Myers, 2000). Kammann (1983) has gone a step ahead in suggesting that objective life circumstances have a negligible role to play in a theory of happiness (cited in Myers, 2000, p.60). Diener and Diener observe: It thus appears that some reorientation is needed in material goals, from acquiring money to enjoying the process of work and contributing to society. People should understand that placing great emphasis on the acquisition of wealth can be counterproductive to happiness, and that gaining increased income has dangers as well as pleasures. As the world enters a new era of material abundance, a new paradigm is needed in which greater emphasis is placed on fulfilling vocations that benefit society, and on preventing involuntary poverty that is associated with a higher risk of unhappiness (2002, p.162). Nevertheless, apex bodies like United Nations continue to use economic parameter to evaluate the development of nations across globe. Joining issue on this point

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

Joshi (2002) has observed that an upwardly mobile society that enables its citizens to achieve a high level of material comfort may not provide mental and spiritual succour. According to him individuals in a society can attain fulfilment, happiness and sense of achievement without owning a Mercedes. Hence, a societys development indices should not be counted as high, even if it is affluent, if it fails to impart human values to its individuals. Therefore, he contends that any development parameter should reflect the influences of body, mind, intellect and soul, which are the four components of human personality. This call for a re-visioning of education system rooted in indigenous spiritual worldview or paradigm. In contemporary jargon such a paradigm is called holistic and the system rooted in such a paradigm holistic education, which aims at holistic development.

Holistic Paradigm
The indigenous spiritual worldview of India can be understood with reference to the descriptions of holistic paradigm made by researchers in different fields. Miller asserts that the holistic worldview is essentially spiritual worldview and the primary defining characteristic of all holistic educators is their profound respect for a spontaneous, creative life force or energy which manifests the ultimate reality of the universe. (1990, p.319). Irrespective of the terminology used - be it traditional religious (like God, soul, spirit, divine,) or more modern psychological (like individuation, self-actualization, higher self) to describe this ineffable life force, holistic educators have always recognized this creative energy, this Source of human unfolding which transcends biological and cultural influences. (1990, p.319). They include pioneers like Rousseau, Pestalozzi, Froebel, Bronson Alcott, Francis W. Parker, Maria Montessori, and Rudolf Steiner. Miller notes that Maria Montessori and Rudolf Steiner saw the growing child as essentially a spiritual embryo unfolding from within; an integrated being consisting of subtle layers of consciousness beyond the social identity.(p. 319). Such a view of holistic educators of the west accords well with the Indian perspective on human nature and human development as exemplified in the Yogic tradition and expounded by Sri Aurobindo in the twentieth century. The core of holistic paradigm is the worldview that everything is connected to everything else (Clark, 1990). David Bohm (1990) one of the leading relativity and quantum theorists, expresses this idea in his concept enfolded or implicate order. As he puts it, its main feature is that the whole universe is in some way enfolded into everything and that each thing is enfolded in the whole. But in the ordinary experience, things seem to be relatively independent. The wholeness is still compatible with relative independence as partsThe external relationships are revealed in the unfolded order, the explicate, in which everything is seen as relatively separate. The explicate cannot be understood properly apart from its ground in the primary reality of the implicate order. The implicate order is dynamic, and all explicit things emerge from a holomovement, a total movement within the implicate order, in which they are enfolded as potentialities into which they ultimately fall back. This gives rise to the relatively stable and

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press). independent forms we know. (p. 9) Compare this with that most oft quoted age-old Upanishadic view about the universe which guided the lives of our ancestors. Poornamadaha poornamidam poornathpoornamudachyate | Poornasya poornamaadaaya poornamevavashishyate || As Miller (1990) puts it despite the appearance of separateness, conflict and competition at the surface layers of experience, there is an underlying unity connecting everything in the universe mind and matter, humanity and nature, life and physical laws, and every person with every other, across all artificial distinctions. An assumption of unity is a recognition that every phenomenon holds meaning because it exists in relationship to a vastly wider context. The more fully we can identify the intricate web of experiential, social, physical and spiritual connections around any one event or personality, the more fully we understand that event or person. (p. 316). Krippner (1991) has delineated ten features of the holistic paradigm vis--vis modern worldview, which are summarized in the Table below for the sake of brevity. Modern Worldview Holistic Paradigm Non-spiritual. Has little to offer about those Considers the physical, mental, emotional, experiences- transpersonal, transcendent, social and spiritual components, their sacred - that are accorded the ultimate value. interactions and nurturance. Mechanistic. Insists that nature is like a Allows for choice, for volition, for flow, machine, composed of machine-like parts. and for spontaneity Individualistic. People are seen as separate Communications and connections between egos encapsulated by their skins. people envisioned; Importance of community, of society and of culture affirmed. Scientistic. Scientific method challenges the Sees the potential worth of religious concept of religion. institutions in reaffirming values; altruistic behavior and co-operative activity. Materialistic. Views all existence as Admits the possibility of anomalous composed of measurable material entities. events, of subtle energies, and undiscovered natural laws and principles. Reductionistic. Wholes are explainable in Wholes are more than the sum of their terms of their parts. interacting parts. Systems oriented. Extols the accumulation of material goods Information based, prefer the development and a greed motivated, power hungry of education, training, and human services struggle-for-survival, work ethos. to the production of consumer items, balances work with play and with love. Anthropocentric. Humans mastering and Sees humans as one with nature. Calls for controlling nature for their own ends. an end to overpopulation, pollution, erosion, deforestation and the wanton destruction of flora and fauna. Eurocentric. Focuses on Western Draws upon the wisdom of developing -

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

industrialised societies.

Patriarchal and Militaristic.

developed countries; Eastern - Western thought; Southern -Northern hemisphere, of rural and tribal - urban people. Aware of contributions made by feminist writers and artists; androgenous life styles; racial, ethnic, & sexual minorities; peace activists, environmentalists, etc.

Krippner notes that the holistic paradigm replaces breakneck industrialization with the careful and deliberate use of rational and sustainable development. It also replaces the territorial conflicts and bloody battlegrounds of the modern era with a lively interchange of markets, ideas and information. Democratic participation and social justice will replace repression and exploitation. He observes that a society based on holistic paradigm promises a societal organization in which: (a) there will be less competition and more co-operation; (b) the feelings of social unity will be greater than the assertions of the individual; (c) there is less of work ethic and more of a merging of work, play, and learning; (d) a greater tolerance of variety and experimentation; (e) there is greater respect for the potentials of consciousness; and (f) there is fostering of institutions, which will support these goals.

Holistic education
Miller (1990) discusses four basic principles of holistic education. (1) Beyond teaching basic skills and prevocational subject matter, holistic education recognizes the need to educate the whole person i.e., the emotional, psychological, aesthetic, creative, physical, social, and spiritual facets of human development. (2) It encourages a cooperative, egalitarian, mutually respectful relationship between adults and young people. The teacher is a caring friend, a guide, and a fellow learner. Education is an intersubjective encounter between persons - an authentic and compassionate engagement that enriches the perspective of each in an environment, which is a community of cooperative inquiry, discovery and learning. It is centred in the belief that education is growth, renewal and discovery a process that requires authentic human relationship rather than rigid authority. (3) Holistic education is concerned with experience, not with great books or a few basic skills. Since experience is as broad, open-ended and unlimited as the universe itself, holistic education is not limited to academic subject matter, basal readers, textbooks, worksheets and lectures. It is growth, discovery and a widening of horizons. Hence, the art of education consists of engaging the student in a creative, meaning-making dialogue with the world. (4) Holistic education is aimed at fullest development of human potentials. It is concerned with emotional health, selfexpression, creative spontaneity and spiritual wholeness of individual youths as against the dominant educational goals of social discipline and efficiency.

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

Holistic development
Holistic development can be broadly defined as the all round development of a person giving due recognition to physical, emotional, cognitive, interpersonal, moral, social, and spiritual aspects of human nature. Carl Jung made a distinction between perfection and wholeness, which appears relevant in this context. According to Jungian theory of personality human beings are primarily guided by a particular attitude type viz., extroversion or introversion and a particular function type viz., sensation, thinking, feeling and intuition. The combination of two attitudes and four functions result in eight personality typologies to which people can be classified. Jung emphasized that usually individuals develop a combination of one attitude and one function (extraverted sensation, extraverted thinking or introverted sensation or introverted thinking, and so on) that serve as a window through which consciousness operates and obtains orientation to an aspect of life and reality. Then the other attitude and the functions remain unconscious undeveloped. It is possible that a person can develop one attitude and one function to its perfect limits to the exclusion of others. That according to Jung means to have some kind of tunnel vision of life, since the person fails to experience other aspects of life associated with the other attitudes and function. So he advocated developing both the attitudes and all the four functions to achieve wholeness. Extending Jungian distinction between perfection and wholeness, it can be said that usually people develop in a one sided manner emphasizing only a few aspects of ones nature. The dominant psychology of modern age has totally neglected the spiritual dimension as already discussed. Modern educational theories and practices derived from the dominant psychology have lead to technological perfection, in the west at the expense of emotional, interpersonal and moral dimensions. This is evident in the increase in stress, depression, and other types of mental disturbances; in the increased crime rate; and in the breakdown of family system most conspicuously in USA. The global terrorism can also be attributed to the dominant psychology of modern age, which has influenced the western nations to think in terms of us and them and attempting to manipulate and control the global economy. Increasing influx of eastern spirituality in the west can be understood as a move in the direction of wholeness. Jung dealt with this spiritual crisis of modern age in his work Modern Man In Search of a Soul, more than fifty years ago. In India the long tradition of spirituality has still retained its pre-eminent position in the ethos (life ways) and eidos (thought ways) of people providing a worldview, which is holistic as defined already. That is manifested in our daily activities in various forms viz., customs, traditions, rituals, prayer, worship, relationships, and so on. However, the dominant psychology of modern age, which is making inroads in various ways is undercutting the very edifice of Indian society imperceptibly. Its impact is felt more in metropolis and cosmopolitan cities than anywhere else. Education system with increased commercialization is the next casuality. To arrest and reverse the trend there is a need to introduce strategies of developing holistic perspectives and yoga is one among them.

Yoga for Holistic development

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

The term yoga is derived from the Sanskrit root yuj which means, to unite, and to bring together and in English the word yoke is often used as equivalent to yoga. However, the term yoga is used with different connotations in different contexts. In astrology planetary conjunctions in a house of the zodiac is called yoga. It is also used to refer to a happy coincidence of events by some. Spiritually yoga means union of the individual soul with universal Spirit. The tradition also distinguishes between four kinds of yoga viz., jnana yoga, bhakti yoga, karma yoga, and raja yoga. Patanjali defines yoga as chitta vritti nirodhaha cessation of the modifications and functions of the mind. In death, it is viyoga, separation of the soul from the body and separation of two individuals (husband and wife, parent and children, etc.). Contemporarily lay people and even many researchers and scholars often use the term yoga to refer to the practice of different postures (asana) and regulation of breathing (pranayama) and some time to meditation (dhyana), which are rightfully the aspects of ashtanga yoga propounded by Patanjali. Hence, it is necessary to distinguish between the popular usage of the term yoga from its spiritual connotation. In its popular usage the term yoga refers to psychophysiological discipline which is aimed at ensuring body-mind harmony. Harmony is best expressed as optimum level of functioning in any activity whether it is studies, sports, or other extracurricular activities. A person can involve in any activity teaching or reading or cleaning or arranging- with a free flow of energy, so that he or she can carry out that activity effortlessly, with minimum expenditure of energy and strain if there is harmony of body-mind. A person can involve in any activity with total attention, so that the outcome is always better. In this sense practice of yoga means practice of some techniques or procedures to regulate body and mind to achieve integrated function, which can manifest in both simple and complex activities of life. It helps to achieve a healthy mind in a healthy body (Kiran Kumar, 2000). On the other hand, yoga in its broader connotation refers to a way of life that is aimed at holistic development. In this sense yoga represents a set of complementary practices, which include various procedures physical (asana), physiological (pranayama), and psychological (yama and niyama; dharana and dhyana; bhakti and prapatti; shravana, manana and nidhidhyasana; viveka and vichara) in nature that are directed at expanding the range of human awareness and deepening ones sensitivity to self as well as the environment (natural and social). These practices are aimed at harmonizing body-mind; developing right attitudes and values, conduct and discipline, virtues and strengths, aptitudes and abilities; regulation of drives and affects; healthier interpersonal relations; and ultimately awareness of the spiritual leading to realization of the transcendent Self. In contemporary jargon this is understood as holistic development.

Strategy: Yoga procedures as awareness development technologies

From the awareness/consciousness point of view various activities prescribed in yoga systems serve as awareness development technologies. Human awareness can be

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

understood as involving different dimensions viz.., biological, vital, mental, intuitivepsychical, and spiritual following the descriptions of five sheaths pancha kosha in Taittiriya Upanishad. Broadly all the yoga related procedures can be divided into two categories viz. (i) the physical and physiological, and (ii) the psychological. The physical and physiological procedures are addressed to biological, vital, and partly mental level. The psychological procedures are addressed to partly mental, intuitive-psychical and spiritual levels. It is important to impart this perspective about many of the traditional practices to teachers who ultimately have to deal with children. The most important aspect in implementing all this is to encourage self-exploration among children in an atmosphere of support, encouragement, understanding and acceptance.

The physical and physiological aspects of yoga

1. The physical and physiological aspects of yoga like asana and pranayama can be incorporated in school timetable at a convenient hour for children, preferably in the morning. For details on where, how much time, which asana and pranayama, how many of them, how and who should teach refer to Kiran Kumar (2000). 2. Asana and pranayama unlike physical exercises are directed at building capacity for self-regulation of autonomic activities, endocrine glands, and voluntary musculature that promote proper functioning of the body and facilitate a relaxed state of body-mind. 3. Pranayama in addition to harmonizing body-mind system contributes for focussed attention and increased concentration, which are so essential for any successful learning process. 4. Further, pranayama can reduce emotional disturbance and maintain emotional health by enabling a person to achieve emotional balance quickly.

II

The psychological aspects of yoga

1. The psychological aspects of yoga refer to cultivation of character and conduct, higher values, and expansion and deepening of personal awareness leading to spiritual awareness. 2. As noted already human awareness can be understood as involving different dimensions viz., biological, emotional, mental, intuitive-psychical, and spiritual following the descriptions of five sheaths pancha kosha in Taittiriya Upanishad. In modern psychology human awareness is limited to the first three koshas and the last two are neglected. Thus, human identity is defined in bio-psycho-social terms. The Indian tradition observes that much of human suffering and problems are due to such a limited and narrow view of ones self-definition. 3. Yoga calls for expanding ones consciousness and identity so that a larger and broader perspective, than narrow selfish ends guides personal actions.

National Seminar on Psychology in the Indian Traditions: Conceptual and Methodological Issues for Indian Schools. NCERT, New Delhi. December 22-24, 2003. In Psychology in Indian Traditions: Implications for Education, NCERT, New Delhi, (In Press).

4. From the awareness/consciousness point of view many of the Indian moral stories, various activities prescribed in spiritual traditions, prayer and meditation, etc., serve as awareness development technologies. 5. It is important to impart this perspective about many of the traditional practices to teachers who ultimately have to deal with children. The table below provides a way of incorporating the various psychological aspects of yoga into school curriculum.

Yama - Niyama

1. Moral education Period - Stories 2. Teacher as role models

Bhakti, Dhyana

1. School Prayer time - Prayer, Meditation 2. Thought for the day

Vichara, Viveka, Shravana, Manana, Nidhidhyasana

1.Open discussion and debate - In the Class room, 2. Do it yourself - Practical classes 3. Experience sessions Relating ideas to real life situations.

Shraddha, Karma, Dharma, and Sharanagati

1. Sports activities Games 2. Social Service NSS 3. Cultural Activities - Extracurricular

6. Yama and niyama help to develop character, conduct and virtues in children. Bhakti and dhyana help to develop deeper self-awareness and spiritual awareness followed by compassion, and love. Viveka, vichara, shravana, manana and nidhidhyasana help to develop a spirit of inquiry, analytical thinking, synthetic thinking, reflective attitude, discrimination and proper judgement, and insight and wisdom. Shraddha, karma, dharma and sharanagati develop the attitude of sincerity, commitment to work, sense of duty and responsibility, sense of fairness, ability to accept life according to circumstances, and such other qualities. 7. Hence, it is suggested here that those who implement it in schools understand the intrinsic meaning of these concepts and integrate them to their work.

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Conclusion
The most important aspect in implementing all this is to encourage selfexploration among children in an atmosphere of support, encouragement, understanding and acceptance. While it is important and necessary to teach 3Rs at the same time it is important to remember that educational institutions do not end up as industries turning out consumer products on assembly line. They have the responsibility of developing personality of children providing a perspective on life, which is healthy and meaningful. Then only education becomes holistic. References: Bohm, D. (1990). Toward a new theory of the relationship of mind and matter. Frontier Perspectives, 1, 2, 9-11 & 25. Clark, E. T. (1990). Holistic education: A search for wholeness. Holistic Education Review, 3. Diener, E. & Diener, R. B. (2002). Will money increase subjective well-being? Social Indicators Research 57: 119-169. Diener, E. (2000). Subjective well being- The science of happiness and a proposal for the national index. American Psychologist, 55 (1), 34-43. Joshi, M. M. (2002). Happiness doesnt equal a Mercedes Benz. The New Indian Express, July 28. Kammann, R. (1983). Objective circumstances, life satisfaction, and sense of well-being: Consistencies across time and place. New Zealand Journal of Psychology, 12, 14-22. Kasser, T., & Ryan, R. (1996). Further examining the American dream: Differential correlates of intrinsic and extrinsic goals. Personality and Social Psychology Bulletin, 22, 280-287. Kiran Kumar, S. K. (2000). Yoga in schools: Strategies for implementation. In R. Rama (Ed.) Management of learning and behavioural problems in elementary school setting: Guidelines and strategies. Mysore: Regional Institute of Education, NCERT. Krippner, S. (1991). The holistic paradigm. World Futures, 30, 135-140. Miller, R. (1990). Beyond reductionism: The emerging holistic paradigm in education. The Humanistic Psychologist, 18, 3, 314-323. Myers, D.G. (2000). The funds, friends and faith of happy people. American Psychologist, 55 (1), 56-67.

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