At 26, Matthieu Ricard left a promising scientific career in France to become a Buddhist monk in the Himalayas. Now 79, he is a philosopher, photographer and longtime companion of the Dalai Lama—famously dubbed the “happiest man in the world,” a title he doesn’t quite embrace. The label stems from a 12-year neuroscience study at the University of Wisconsin, where 256 sensors mapped his brain during meditation, revealing an extraordinary lightness when he focused on compassion. In an interview with Sneha Bhura during his visit to India for a Science and Tech conference last month, the Nepalese-French monk insists that cultivating wisdom and compassion takes a lifetime.
1. Your transition from a Ph.D. in cell genetics to becoming a Buddhist monk is a rare one. Do you find intersections between these two realms? What’s one insight from Buddhist philosophy that you think modern science is still struggling to grasp?
My engagement with Buddhism has never distanced me from a scientific outlook. One of the fundamental principles of Buddhist philosophy is the endeavor to bridge the gap between appearance and reality. Buddhism reveals how, through delusion, we accept a distorted vision of the world—mistaking the transient for the permanent, failing to recognize the ever-changing, interdependent nature of phenomena. Like science, Buddhism emphasizes the pursuit of valid knowledge, though its primary focus is the exploration of the mind. For this reason, I have never perceived any conflict between my scientific research and my apprenticeship in Buddhism under the guidance of my teachers.
2
. You’ve called the ‘world’s happiest man’ label absurd. Yet, in a world where happiness is increasingly commodified—through self-help books, therapy and even AI-driven mood apps—are there formulas for happiness?
It takes a whole life to become a good human being and to build up the inner resources to deal with the ups and downs of life and to cultivate wisdom and compassion, so that we can transform ourselves to be better at the service of others. It takes a whole life, but that is the best and most rewarding thing we can do.
3.
India, like many parts of the world, is seeing a rise in mental health challenges—especially among young people struggling with career anxiety, exam stress, rising student suicide rates, relationships and digital overstimulation. How would you translate your understanding of happiness into something practical for an urban Indian navigating pressures?
There are, of course, multiple and complex causes behind these issues. However, certain factors exacerbate them, one of the most significant being excessive self-centeredness. An incessant preoccupation with “me, me, me” not only leads to personal misery but also makes everyone around us. Additionally, an overemphasis on extrinsic values—such as social status, wealth, fame, physical appearance, and material possessions—often comes at the expense of intrinsic values: deep friendships, inner peace, kindness, a sense of responsibility toward others and the environment, and the pursuit of a meaningful life. A shift in focus toward these intrinsic values can serve as a powerful antidote to modern psychological distress.
4. Do you see activism as a modern form of altruism?
Activism is a force for good when it manifests as altruism and compassion in action. However, when it focuses on amplifying differences rather than fostering an awareness of our shared humanity, it risks fragmenting society. Excessive self-centeredness gives rise to countless forms of singularity, contributing more to an epidemic of narcissism than to genuine social justice. Let us, therefore, cultivate a deeper awareness of what unites us rather than what sets us apart.
5 There’s a growing trend of biohacking and using supplements, brain stimulation and extreme productivity hacks to optimize well-being. What do you think of these modern strategies to well-being?
The pursuit of well-being cannot be reduced to mere shortcuts. No trick or gimmick can replace the sincere and sustained training of the mind. Changes that come too easily are often superficial, unable to withstand the trials of life. In contrast, true inner transformation fortifies us against external fluctuations, making us far less vulnerable to life’s inevitable ups and downs.
6. Meditation is often marketed in India as a quick fix for stress. Particularly in high-pressure careers, people are turning to meditation apps and corporate mindfulness programs. Do you think the commercialization of mindfulness is diluting its essence?
I strongly advocate “caring mindfulness”;—a mindfulness that remains infused with compassion at every stage and, as much as possible, with wisdom. Without this, mindfulness risks being reduced to a mere tool for self-serving purposes, such as enabling people to work harder while avoiding burnout. Mindfulness, at its core, should be a path to greater awareness, ethical responsibility and inner transformation, not merely a means of increasing performance.
7. With AI reshaping human interactions—automating jobs, replacing personal conversations with chatbots, even generating art—do you believe machines will ever develop something akin to human compassion?
The rapid advancement of AI only serves to highlight the fundamental difference between intelligence and consciousness, and between mere knowledge and wisdom. AI can solve extraordinarily complex problems, but it is not a being. It does not rejoice in success or grieve in failure. It does not feel love or compassion, nor does it fear death or contemplate the meaning of life. These qualities belong uniquely to sentient beings.
8. From your perspective as a Buddhist monk and humanitarian, what ethical guidelines should govern AI development to ensure it benefits humanity without compromising our values?
A hammer can be used to build or to destroy. AI, like any powerful tool, has the potential to bring immense good or inflict great harm. The more powerful the tool, the more crucial the intention behind its use. AI must be developed with ethical considerations at its core. Just as we educate children to act with kindness and responsibility, we must instill in AI systems a framework that prioritizes the well-being of humanity and the eight million other species that share this world with us. There is no time to waste in ensuring that AI serves the
greater good.
9. If you were a young man in today’s hyper-connected, fast-paced world, do you think you would still make the same switch from science to being a monk?
I do not feel that I ever abandoned science. Rather, I wholeheartedly embraced the science of compassion and wisdom that Buddhism offers. At the same time, I have remained dedicated to the well-being of others through Karuna-Shechen, the humanitarian organization I founded 25 years ago. Today, it serves over 500,000 people annually in India and Nepal.
