The Hedonic Treadmill in the Digital Age

The hedonic treadmill (or hedonic adaptation) is a psychological construct introduced by two psychologists studying happiness, Brickman and Campbell (1971)¹. According to the authors,

The nature of [adaptation] condemns men to live on a hedonic treadmill, to seek new levels of stimulation merely to maintain old levels of subjective pleasure, to never achieve any kind of permanent happiness or satisfaction” (p. 289).

The hedonic treadmill operates through a process of adaptation: as we achieve our goals or acquire new possessions, we experience a temporary boost in happiness, but soon adapt to this new state, returning to our baseline level of well-being. This leads to a constant pursuit of the next source of pleasure or achievement, much like running on a treadmill without ever reaching a destination.

The hedonic treadmill reflects the tendency for an individual's happiness to return to its baseline after experiencing positive or negative life events. This concept aligns with the Buddhist notion of the endless cycle of craving and temporary satisfaction, highlighting the futility of seeking lasting happiness through external circumstances or sensory pleasures alone.

In the context of digital gratification, our brains rapidly adapt to the dopamine rush from digital rewards, requiring increasingly frequent or intense stimuli to achieve the same level of satisfaction. This constant connectivity manifests in several ways2:

• Notification addiction: The pleasure of receiving a notification quickly dades, leading to compulsive checking behaviour.

• Content Consumption: The initial excitement of discovering new content diminishes, driving users to scroll endlessly for the next dopamine hit.

• Social Media Validation: The joy of receiving likes, positive comments, reposts or any other forms of engagements is fleeting, creating a cycle of posting for more validation.

• App and Device Upgrades: The thrill of new technology that quickly wears off, fuelling a constant desire or perceived need to upgrade.

The constant pursuit of likes, shares, and comments on social media can lead to a hedonic treadmill, where individuals are trapped in a cycle of temporary satisfaction and disappointment ².

The Buddhist Perspective on Happiness

In Buddhism, happiness (sukha) has suffering or unsatisfactoriness (dukkha) as its opposite state. The Buddhist practice for attaining sukha therefore, is the practice for cessation of dukkha. This approach emphasises:

• Contentment (santutthi) with what one has, rather than constantly seeking gratification

• Cultivation of wholesome mental states (kusala citta) through mindful practice engagement

• Understanding the impermanent nature (anicca) of phenomena, and reducing attachment to fleeting states of things.

In Buddhism, true happiness (sukha) is not dependent on external circumstances but is cultivated internally through ethical living, mental discipline, and wisdom. Sukha is not just being happy, it encompasses a broader spectrum of wholesome states, including peace and joy. This perspective offers a counterpoint to the fleeting pleasures of digital gratification:

• Sukha vs. Digital Pleasure: While digital interactions can provide momentary pleasure, the Buddhist concept of sukha encompasses a deeper, more enduring state of well-being.

• Contentment in a World of Endless Scrolling: Cultivating satisfaction with limited, mindful technology use rather than constantly seeking more content.

• Equanimity Amidst Digital Ups and Downs: The practice of equanimity helps maintain balance during online interactions, regardless of feedback.

• Mindfulness in Digital Engagement: Applying mindfulness transforms habitual, craving-driven behaviour into conscious, intentional engagement.

• Non-attachment to Digital Personas: Reducing attachment to curated online identities fosters more authentic digital interactions.

Abidhammic Analysis of Digital Pleasure and Pain

To understand why we find ourselves continuing on the digital hedonic treadmill, we can examine the human tendencies that drive our behaviour through the lens of the Abhidhamma.

Cognitive Process in Digital Interactions

The Abhidhamma’s analysis of the cognitive process (cittavīthi) provides crucial insight into our moment-to-moment interactions with digital stimuli. In the digital context, the pañcadvārāvajjana (five-sense-door adverting consciousness) is frequently engaged as our devices constantly vie for our attention through visual and auditory cues. This initial adverting sets in motion a rapid sequence of cognitive events, culminating in the javana stage, where the ethical quality of our digital interactions is determined.

The javana stage refers to the stage in the cognitive process where the mind actively engages with an object, determining the ethical quality of our actions. The javana stage occurs after the initial adverting to an object (pañcadvārāvajjana) and involves the rapid mental processes that follow. It is during this stage that the mind evaluates and responds to the object of perception, leading to volitional actions (kamma) that can be either wholesome or unwholesome. The thoughts and intentions that arise during this stage are crucial because they determine whether the resulting actions will lead to positive or negative kammic outcomes. For example, if the javana process is influenced by greed, hatred, or delusion, the resulting actions may lead to suffering (dukkha). Conversely, if it is guided by compassion, wisdom, or generosity, it can lead to happiness (sukha). The javana stage is characterized by its rapid succession, where multiple javana moments can occur in a very short time. This quick succession allows for a dynamic interaction with the object, where the mind can shift between different responses, further emphasizing the importance of mindfulness in this stage. By cultivating awareness during the javana stage, individuals can recognize unwholesome tendencies and choose to respond with skillful, wholesome intentions instead.

Mental Factors (Cetasikas) in Digital Behaviour

Imagine a person scrolling through their social media feed late at night, unable to resist the temptation to keep swiping. They come across a post that criticises a political view they hold dear. Immediately, feelings of anger arise, and they feel compelled to leave an angry comment defending their position. However, they hesitate, worried about how others might perceive their response. Despite their better judgment, they hit send and continue scrolling, hoping for validation in the form of likes and shares. As the minutes turn into hours, they find themselves unable to put down their device, constantly checking for new notifications. The cycle continues until they finally fall asleep, only to wake up feeling fatigued and dissatisfied.

In this scenario, we can identify several cetasikas at play:

Lobha (greed) manifests as the insatiable desire to keep scrolling, driven by the false belief that the next post will satisfy their craving for stimulation. Dosa (aversion) arises in the form of anger towards the opposing political view, leading to an impulsive and aggressive response. Kukkucca (worry) emerges as the individual obsesses over how their comment will be perceived, fueling further engagement. Uddhacca (restlessness) is evident in their inability to stay focused on one task or conversation, constantly switching between apps and checking for notifications. Moha (delusion) is present in their failure to critically examine the information they consume and their belief that constant connection is necessary to avoid missing out.

These mental factors interact and reinforce each other, creating a cycle of unwholesome digital engagement that leads to increased dissatisfaction and suffering. The greed for more content drives the pursuit of validation, while the aversion to opposing views shapes hostile interactions. Worry about digital presence amplifies the effects of the other cetasikas, and delusion clouds judgment regarding the value of the content consumed. Restlessness disrupts focus and prevents meaningful engagement, further perpetuating the cycle.

Understanding how these mental factors arise and interact in the context of digital behaviour is crucial for cultivating healthier habits and fostering a more balanced relationship with technology. Sati (mindfulness), when cultivated, helps us engage with digital content more intentionally. And, paññā (wisdom) allows us to see the true nature of our digital experiences and make skilful choices.

The Role of Manodvārāvajjana in Digital Engagement

Manodvārāvajjana (mind-door adverting consciousness) plays a crucial role in our digital behaviour by directing our attention to mental objects, including thoughts, memories, and digital stimuli. In the context of digital engagement:

• Notification Response: When we receive a notification, manodvārāvajjana directs our attention to it, initiating the cognitive process that leads to our response.

• App Choice: As we decide which app to open, manodvārāvajjana brings various options to our attention, influencing our choice.

• Content Engagement: While scrolling, manodvārāvajjana continually directs our attention to different posts, affecting what we choose to read, like, or share.

Understanding this process can help us manage our digital habits:

• Practice: When you feel the urge to check your phone, pause and observe the mental process. Try to catch the moment of manodvārāvajjana, when your mind first turns towards the digital stimulus.

• Application: By becoming aware of this initial moment of attention, we can insert a mindful pause, allowing us to make more conscious choices about our digital engagement rather than reacting automatically.

Vedanā (Feeling) in Digital Experiences

The Abhidhamma’s detailed analysis of vedanā (feeling) provides insight into our digital experiences, highlighting how different types of feelings can arise from our interactions with technology.

For instance, kāyika sukha (physical pleasure) may be experienced when we find comfort in using our favourite devices or feel relaxed while engaging with entertaining content. In contrast, cetasika sukha (mental pleasure) corresponds to the psychological satisfaction derived from social media likes, completing video game levels, or receiving positive emails. However, the digital realm also presents challenges, such as kāyika dukkha (physical pain) from extended device use leading to eye strain or neck pain, and cetasika dukkha (mental pain) manifested as anxiety from negative online interactions or FOMO (Fear of Missing Out). Finally, upekkhā (neutral feeling) represents a mindful, balanced engagement with digital tools without strong positive or negative reactions.

These varying feelings illustrate the hedonic treadmill in action as we navigate our digital lives. The rapid succession of these feeling states creates a cycle where individuals continually seek pleasurable experiences while simultaneously trying to avoid discomfort. For example, the instant gratification of receiving likes on a social media post can lead to a fleeting moment of cetasika sukha, but this satisfaction quickly diminishes, prompting the individual to seek more likes or engagement to regain that feeling. This pursuit exemplifies the hedonic treadmill, where the initial pleasure fades, leading to renewed craving for validation and stimulation.

As users engage with digital content, they may experience kāyika dukkha from physical discomfort due to prolonged screen time, which can lead to a sense of restlessness and dissatisfaction. This discomfort may drive them to seek immediate relief through further digital engagement, such as scrolling through feeds or binge-watching shows, thereby perpetuating the cycle of craving and temporary satisfaction. The interplay of these feeling states—where pleasure leads to craving, discomfort prompts further engagement, and anxiety about missing out fuels compulsive behaviours—illustrates how the rapid succession of feelings reinforces the hedonic treadmill. By recognising these patterns, individuals can cultivate greater awareness of their digital experiences, enabling them to make conscious choices about technology use rather than being driven by the pursuit of pleasant feelings or the avoidance of unpleasant ones.

A Tale of Two Digital Extremes

A) Digital Addiction and Social Media

Digital addiction, characterised by compulsive use of digital technologies to the detriment of one’s well-being, exemplifies the Buddhist thought on the nature of craving and its relationship to suffering. It represents an extreme manifestation of the hedonic treadmill, where the pursuit of digital stimulation becomes an endless cycle of momentary pleasure and renewed craving.

From a Buddhist perspective, digital addiction involves several key factors:

1. Taṇhā (Craving): The core of digital addiction is an intense form of craving. This may manifest as kāma-taṇhā (sensual craving) for the pleasurable sensations associated with digital engagement, or bhava-taṇhā (craving for existence) as individuals seek to maintain or enhance their digital identities.

2. Vedanā (Feeling): The rapid succession of pleasant and unpleasant feelings in digital interactions creates a volatile emotional health state that fuels addictive cycles. The Abhidhamma’s analysis of feeling tones helps us understand how quickly we can become attached to the pleasant sensations of digital engagement.

3. Saṅkhāra (Volitional Formations): Habitual patterns of digital engagement strengthen over time, creating deep-rooted tendencies that drive addictive behaviours. These habits can be understood as manifestations of our past actions and choices, shaping our present experience.

The instant gratification provided by digital technologies creates a rapid cycle of craving, momentary satisfaction, and renewed desire. This accelerated cycle can lead to a state of constant seeking, where individuals struggle to find contentment outside of their digital engagements – a clear illustration of the suffering (dukkha) that arises from attachment to impermanent phenomena.

However, the Buddha’s teachings also offer a path to liberation from this cycle. By cultivating mindfulness (sati) of our digital behaviours, we can begin to observe our patterns of engagement with greater clarity. The development of wisdom (paññā) allows us to see the true nature of our digital experiences – their impermanence, unsatisfactoriness, and lack of inherent self.

The Middle Way, as taught by the Buddha, provides guidance in our relationship with digital technology. Neither complete abstention nor unbridled indulgence is the answer. Instead, we must seek a balanced approach that allows us to benefit from technology without becoming enslaved to it. This might involve setting intentional boundaries around our digital use, practicing periods of digital “fasting” or “detoxification”, and cultivating offline experiences that nourish our well-being.

B) Self-Presentation and Social Media: Anattā in the Digital Mirror

Social media platforms present a unique challenge to our understanding of self and happiness. The curated nature of social media profiles and the constant pursuit of likes, shares, and followers can be seen as a modern manifestation of attavādupādāna – clinging to the idea of self.

From a Buddhist perspective, several key concepts come into play when examining social media behaviour:

1. Anattā (Not-self): The Buddhist teaching of not-self is particularly relevant in the context of social media. The carefully constructed online personas we create and maintain are prime examples of the illusory nature of a fixed, unchanging self. Each post, each carefully chosen photo, is an attempt to solidify a self-image that is, in reality, constantly changing and dependent on countless factors beyond our control.

2. Māna (Conceit): The Buddhist analysis of māna as a mental factor helps us understand the subtle ways in which social media can reinforce our sense of “I” and “mine”. The comparisons we make between our lives and the curated highlights of others’ can lead to both superiority and inferiority complexes, both rooted in a fundamental misunderstanding of the nature of self.

3. Sukha (Happiness) and Dukkha (Suffering): The fleeting pleasure (sukha) of receiving positive feedback on social media quickly gives way to the suffering (dukkha) of craving more validation. This rapid alternation between satisfaction and dissatisfaction is a clear illustration of the hedonic treadmill in action.

The pursuit of an idealised self-image on social media platforms is a stark example of the futility of seeking lasting happiness through external validation. Each like or positive comment provides a momentary boost, but the satisfaction is short-lived, leading to a constant need to post, check, and seek further validation.

However, social media, like any tool, is not inherently negative. The Buddha’s teaching on skillful means (upāya) suggests that we can use these platforms in wholesome ways. By approaching social media with mindfulness and clear comprehension (sampajañña), we can use these tools to foster genuine connection, share wisdom, and practice compassion.

The development of equanimity (upekkhā) is particularly valuable in navigating the emotional ups and downs of social media engagement. By cultivating a balanced mind that is neither elated by praise nor dejected by criticism, we can engage with these platforms without becoming entrapped by them.

Moreover, the interconnected nature of social media can be seen as a reflection of the Buddhist concept of interdependence (paṭiccasamuppāda). Recognising how our actions on these platforms affect others can foster a sense of ethical responsibility and compassion in our digital interactions.

Logging Off the Hedonic Treadmill

The Buddhist emphasis on mindfulness, ethical reflection, and the cultivation of wisdom offers valuable tools for maintaining balance and finding genuine fulfilment amidst the noise of contemporary existence. By grounding ourselves in the wisdom of the Buddha’s teachings and the analytical framework of the Abhidhamma, we can develop a deeper understanding of happiness - one that acknowledges the complexities of modern life while pointing towards a path of genuine and lasting well-being. This understanding serves not only our individual growth but also contributes to the creation of a more compassionate and mindful society.

• Mindful Engagement - Establishing specific intentions for each digital session fosters a sense of purpose and helps prevent aimless scrolling or distractions. This aligns well with the Buddhist practice of mindfulness, where awareness of one’s actions is paramount.

• Digital Equanimity - Understanding the impermanent nature of online interactions can reduce attachment and anxiety related to social media engagement. Practicing non-attachment to likes and comments is crucial for maintaining mental well-being. This principle encourages users to engage with social media without relying on external validation.

• Ethical Digital Conduct - Asking if a post is true, beneficial, and kind promotes ethical engagement online. This approach aligns with the Buddhist principle of right speech, encouraging thoughtful communication that can lead to more constructive and compassionate interactions, fostering a healthier digital environment. Furthermore, using technology to promote positive causes reflects the application of ethical conduct in the cyberspace, reinforcing the idea that technology can be a force for good.

The digital hedonic treadmill may be a powerful force in our lives, but Buddhism offers us a path to step off the hedonic treadmill, to find contentment not in the endless pursuit of fleeting pleasures or achievements, but in the cultivation of wisdom, compassion, and inner peace. As we face the challenges of our rapidly changing world, these timeless principles provide a steady anchor, guiding us towards a happiness that is truly fulfilling and sustainable.