Health and well-being are among the most pressing issues of our time. With the increasing diversity and complexity of health related dangers in modern life, there is increased concern regarding medical, psychological, and social aspects that can improve or harm people's health and well-being. It is one of the few disciplines that reflects the underlying oneness of mind and body, necessitating a strategy that incorporates knowledge from multiple streams. About 25 years ago, I had the good pleasure of organising a gathering at Delhi University ( DU) of experts from psychology, anthropology, management, cultural studies, and literature to discuss psychology's relationship with culture. The deliberations were interesting and produced positive results. DU's psychology education and research have been updated. Its scope and design were expanded by moving beyond the positivist mode and emphasising advances in cultural psychology, philosophy of psychology, qualitative methodologies, and psychology of self and personal growth. We also decided to implement mandatory field training and empirical research. At the doctoral level, interdisciplinarity became a major concern, and many of our PhD students tackled topics that required input from anthropology, sociology, political science, medicine, and psychology. We commemorated the centenary of Calcutta University's Psychology Department in 2016. It is high time to examine the developments in psychology as a discipline and, if necessary, take efforts to improve and redefine psychologists' roles and how they interact with people's personal and societal life. The concepts of health and well-being, in particular, are so vast that they cannot be contained within strict disciplinary bounds. As a result, its analysis draws on a wide range of social and natural science fields, and an interdisciplinary approach is essential in such an endeavour.

Let us look briefly at the distinction between disciplinary and interdisciplinary approaches. The word 'inter' literally means between, among, or in the midst. It refers to something generated from two or more fields. Academic disciplines are formed to disseminate knowledge and generate new knowledge. Each discipline is distinguished by its unique substance, worldview, assumptions, methodology, and knowledge claims. A discipline is also supported by certain scholarly groups. As a result, the many fields classified as natural science, social science, humanities, fine arts, applied and professional science have developed distinct facts, concepts, theories, and methodologies. They establish borders that are strongly guarded and maintained. In this perspective, the process of creating and developing knowledge in diverse areas is treated as a game. Each game has its own set of rules, which form a structure known as a 'paradigm'. Such paradigms govern the kind of questions posed, the methods employed to answer them, and the criteria used to assess the quality of knowledge claims. Indeed, a paradigm fosters a culture that keeps disciplinary deliberations on track and distinguishes one discipline from another. Communication across disciplines is frequently determined by how closely the fields share a paradigm.

Today, it is recognised that multidisciplinary learning is required to address complicated topics and gain a cohesive understanding of reality. Real-world problems are beyond the scope of any single field to handle or resolve satisfactorily. Such difficulties, as well as their answers, do not emerge in the worlds of organised disciplines. Interdisciplinary orientation attempts 'integration' to approach the totality. Synthesis, link building, and blending are all part of the integration process. As a result, an interdisciplinary approach necessitates disciplinary debate and interaction. It is challenging because different disciplines utilise distinct lenses to observe aspects of reality, and each has specific blind spots. It has also been discovered that the disciplines utilise different types of categories to organise reality and are comfortable with various levels of abstraction. In some ways, an interdisciplinary approach is similar to the idea of achieving 'unity in variety'. It entails crossing borders and constructing bridges. Examine the field of knowledge known as 'psychological science'. Psychology, as it exists today, is similar to a tree branch having European and American origins. Historically, empiricism, Darwinian theory, experimental physics, and physiology shaped 'psychology as a study of behaviour'. With a physical scientific perspective, psychologists have been actively engaged in measuring, classifying, and linking cognitive, emotional, and behavioural factors or dimensions of an individual's personality. They did create a big tale using imposed etics. The epistemological presupposition governing admittance into the field of psychological knowledge has been statistically significant. However, the Americanization of science, with its focus changing from structural to functional emphasis, failed to address the cultural dimensions of psychological reality. People from different cultures' lifestyles, thoughts, feelings, and behaviours, as well as their emotional substance and heritage, could not be accommodated. The Euro-American notions and theories offer a narrow view of social and psychological reality. In a broad sense, it contradicts the Indian cultural tradition, which emphasises a collective (rather than individualistic) orientation; a fluid (rather than linear) sense of time; a harmonious (rather than controlling) relationship with the universe; and a sense of worth emphasising contribution to one's family and community. In truth, western psychology procedures have not been very impartial and have been polluted by certain attitudes such as psychometric scientism and a disregard for cultural variety. Their narrow emphasis and use of an incorrect space and time paradigm have marginalised cultural concerns. To some extent, the disregard for culture was used as a technique to preserve and maintain psychology's unidisciplinary focus. We must not forget that culture is fundamental to people's lives and serves a variety of purposes. It unites and organises our experiences by establishing a worldview that guides our actions and interpretations of reality. UNESCO defines culture as 'the set of distinguishing spiritual, material, intellectual, and emotional qualities of society or a social group, and that it covers, in addition to art and literature, lifestyles, ways of living together, value systems, traditions, and beliefs'. In this sense, culture influences people's living arrangements and methods of understanding reality. The complexities of health and existential reality necessitated an interdisciplinary approach. Abnormalities/pathologies/deviations are issues having numerous causes. Exclusive unidisciplinary techniques that treat distinct processes independently and in isolation are ineffective.

The health issues require a comprehensive study that takes into account their interrelationships. Furthermore, the entire person meets and overcomes the challenges. Individual life, as a whole, must be understood and enhanced. This is especially essential when we consider 'positive health'. Indeed, health issues are addressed within the context of a certain meta-theoretical understanding of motivation, personality, self, identity, health, pathology, and well-being. These are context-specific ideas. As a result, they fit into our understanding of human nature. The terms 'animal', 'unique creature', and ' machine' are commonly used in Euro-American perspectives to describe humans. The Indian viewpoint recognises these as well, but it emphasises a more inclusive approach that views humans to be divine and spiritual. It situates the self differently than the Western understanding of the self as a 'bounded individual'. In Asian cultures, there is a strong emphasis on relationships. The social presence of others is quite significant. The distinction between ourselves and others is not well defined. The interaction with others is critical since the self is generally less differentiated. A person with a relational self is more sensitive to perceptions, social expectations, and obligations. The relational self is augmented by 'transcendence'. We must acknowledge that in the Indian tradition, the human being is conceived as a bio-psycho-social-spiritual entity. It is a multidimensional entity, as evidenced by the concepts of Panch koshas and seven chakras. The Ayurveda focuses on Rashi Purusha, or composite being. We must remember that health/well-being is a complicated and multifaceted notion. Health/well-being is not a 'default' idea; it is currently defined positively. WHO defines health as a condition of complete mental and social well-being, not just the absence of disease and disability. Such an emphasis on harmony, balance, or equilibrium is similar to the Indian worldview. The concepts of sama or balance and moderation are emphasised. Biological systems alone are insufficient to sustain or improve health. The biological approach is insufficient, and the quest for alternatives is ongoing. The Ayurvedic, Siddha, and folk traditions have a lot to offer. Despite its rich tradition, India's healthcare system is mostly based on Western medicine. The Western medical system treats a person solely as a body, ignoring his or her emotions, beliefs, and cultural background. Until recently, psychology showed little interest in physical health, which was considered a medical expertise. Psychological research was mostly focused on mental health issues. Clinical psychologists were limited to investigating the classification and aetiology of mental diseases, as well as diagnosing and treating affected people. They offered psychological treatment to patients. However, their role was secondary to that of the psychiatrists. This clear distinction between mental and physical health supported the concept of mind-body dualism. The emerging discipline of health psychology received attention only in the 1970s. Since then, health psychology has been one of the fastest-developing areas of psychology. However, in India, it is still in its early stages. Though there are numerous intriguing opportunities for study and application, there is a shortage of adequate teaching programmes and research agendas in this subject. However, the majority of its theories and notions are derived from Western research, and the conceptual richness of Indian culture has yet to be investigated. The scope of health psychology has expanded to include health promotion techniques as well as the improvement of preventive health measures. Another growing subject is the psychological rehabilitation of people suffering from chronic diseases and disabilities. There is increasing scientific evidence that psychological knowledge can make a significant impact in a variety of health-related fields. In Western behavioural research, spirituality is now poised to take centre stage. This is a fundamental shift from the secular and non-spiritual orientation of mainstream Western psychology, with far-reaching ramifications for the development of health psychology. Several spiritual interventions, including meditation, prayer, and service (Sewa), have been linked to various markers of health and well-being. As humans, we are also placed in the social and moral sphere, and spiritual living is an integral component of our existence. Health thus refers to the appropriate functioning of the body and mind, as well as the ability to participate in social activities, play roles, and follow moral standards. Indeed, the concept of 'excellent health' is closely related to a person's overall well-being. Health and well-being include people's affective and cognitive assessments of their lives. It is the result of a complex interaction of biological, sociocultural, psychological, economic, and spiritual influences. The Indian perspective presents an ideal condition of human functioning and defines health and well-being as a state of mind that is calm, tranquil, serene, and free of conflicts and cravings. The Indian concept of a healthy person is that of an auto locus person (Swastha) who thrives on the recognition of life energy coming from material reality and hence offers cures for being healthy by engaging in discourse with its surroundings. Going beyond the biomedical model of health, Ayurveda, the Indian science of life, provides a paradigm for balancing and improving body, mind, and spirit interactions so that people might live gracefully and peacefully. It focuses on one's relationship with the environment, seasons, and events around them. Depending on the incongruity/congruence between the individual and the environment, everything might become health/disease-promoting. Ritu Satmya, for example, is an adaptation principle that suggests that meals should be seasonal (rainy, cold, and hot). As the Bhagvadgita suggests, one should strive for the objective of being in a steady state of mind, also known as Sthitapragya. Health policies, programmes, and practices reflect the culture, society, and political landscape. For centuries, Ayurveda has served as the foundation for everyday life and disease treatment. In addition, Siddha and Unani-Tibb were practiced. The Western concept of health and illness has not been the only approach to medical care. Following the entrance of the British, Western medicine took over the scene and became the country's official health care programme. Following political independence, healthcare infrastructure and medical institutions expanded rapidly. Pressure from international bodies such as WHO and the World Bank opened the path for policy adjustments.

Health and well-being are still a developing topic of study. We have not been able to expand upon the rich healing traditions and holistic curative methods. There are intensive attempts worldwide to find alternative health care systems, and India has much to contribute in this regard. The modern world presents numerous difficulties that require an interdisciplinary approach. We can briefly name a few of them. The first group of topics concerns the world of labour. To be happy in a changing world, changes must also be brought about in the individual. Today, the reasons for psychological instability are multiplying. The work-life balance is emerging as a major concern. The professional career is also evolving. Now it is no longer a lifelong commitment. People are rapidly changing their careers. In this setting, the vast number of concepts, philosophies, and practices found in the Indian tradition of healing, yoga, and lifestyle modification have gone untouched. Improving people's health is another essential concern. Researchers, practitioners, and policymakers are becoming aware of the complicated links between health status, poverty, deprivation, population increase, and education. Health research must move beyond limited disciplinary boundaries and take on the more difficult mission of assisting individuals in improving their physical and emotional health.

Community-oriented health services are likely to be a key study topic. Mapping the meaning of health and illness requires transdisciplinary research. We need to know how people recognise that they are sick. What do people do to recover and remain healthy? What happens when people have to live with a chronic illness? How do cultural attitudes about health impact personal efficacy in everyday life?Well-being is surely one of humanity's most cherished desires. It refers to the idea of a good life or the state of optimal psychological functioning. The ancient Indians viewed liberation (moksha) from pain (kleshas) to be the ultimate purpose of existence. Amartya Sen, a modern economist and philosopher, has suggested that freedom is a more rational goal for development. The concept of 'gross national product' is not sufficient. He discovered that in societies where relative freedom has increased, quality of life and economic prosperity have occurred. The positive psychology movement has also focused on human strengths and virtues. Material security and luxury alone do not guarantee a sense of well-being. Defining well-being in terms of pleasure or happiness is a skewed perspective. The eudaimonic notion of enjoyment encourages social involvement. Social well-being is defined as a positive state related to optimal functioning in one's social network and community. The psychological viewpoint on health must take into account the cultural intricacies of today's world. Cross-cultural, cultural psychological, and anthropological studies have persuasively demonstrated that many Western psychological assumptions are incorrect in many parts of the world. People have interdependent, relational, and encompassing concepts of self that extend beyond the self-contained and autonomous concept of self. At the same time, globalisation, migration, and the communication revolution are reshaping the realm of experience. This environment presents new problems and opportunities for health psychologists. The increasing difficulties in health psychology can best be addressed by innovative multidisciplinary research, teaching, and training. Such an approach will be multi-method, drawing on a variety of sources such as literary works, folklore, personal tales, and ethnographic research. Until recently, the primary focus has been on minimising death, disease, and disability rather than combining physical and mental well-being. It entails living in harmony with nature and seeking completeness, balance, wellness, and happiness in life. Health entails helping people attain their full health and well-being potential throughout their lives. The main question is to maximise health as a fundamental right for all, rather than a privilege for a select few. Health is a valuable asset in terms of economic and social stability, as well as poverty reduction. It is critical to promote health and wellbeing in a sustainable and equitable manner, often known as health equity. The situation in India is disconcerting. According to the most recent national mental health survey conducted by the NIMHANS in 2016, 15% of Indian adults over the age of 18 require active health intervention. To realise the aim of health for all and prepare a road plan for living a healthy, happy, and productive life, we need the collaborative efforts of health experts from all fields, as well as political will.

Contact: E-mail: misragirishwar@gmail.com.

Former Professor and Head, Psychology Department, University of Delhi.

Current contact: 307, Tower-1, Parshvanath Majestic Floors, Indirapuram, Ghaziabad-201014 (U.P) India.