A two-day international workshop on Building an Academic Discipline of Spirituality in Management and Society was organized online from 7-8 February 2023 at IIT (BHU) Varanasi, India, in collaboration with scholars from various countries. The workshop focused on advancing our discussion on the discipline of spirituality for management and society. It sought to delve deeper into the concept of spirituality and its integration into the management domain.
The existential concerns from the fourth industrial revolution in the volatile, uncertain, complex, and ambiguous (VUCA) context could be best addressed through spirituality infused in an integrative way. We deliberated on the discipline’s fundamental aspects: ontology (the nature of reality), epistemology (how knowledge is acquired), axiology (values), and praxeology (the practical application of knowledge). The discussions were aimed at eventually building education, research, and practice elements to develop spirituality as a recognized academic discipline. Therefore, teachers engaged in courses on spirituality, scholars active in spirituality research, and practitioners were invited.
Several sub-themes were identified for discussion:
- The academic discipline of spirituality and its distinct building blocks
- Potential sources of spiritually-oriented axiology in texts, traditions, beliefs & practices
- Relevance of spirituality in themes relevant to the fourth industrial revolution, such as AI ethical frameworks
- Relevance in handling global risks and its central role in UN-SDGs
In addition to scholars from Bolivia, France, Germany, Hungary, India, Nepal, The Netherlands, US, we were also joined by representatives from collaborating Institutions: The Indian Institute of Technology Varanasi; Vrije Universiteit Amsterdam; Nyenrode Business Universiteit; and the European Spirituality in Economics and Society (SPES) Institute. Scholars shared their thoughts and interests on the above-mentioned themes by taking part in active discussions.
The following summary covers some of the learnings for researchers in spirituality from the insightful workshop sessions.
Vision of Spirituality as an Academic Discipline: Outgrowth from the Intersection of Management, Spirituality & Religion – Prof. Dr. Sharda Nandram (Nyenrode Business University, The Netherlands)
Prof. Sharda began by explaining the ontology of spirituality through the definition schema of spirituality: a quality of any entity to connect to existence beyond its perceived existence.
She then explained the epistemology of spirituality by introducing the significance of the known-unknown continuum and ways of knowing by reason, beliefs and faith, which provides a framework for integrating spirituality and scientific knowledge. To explain this further she made a distinction between practical and deep spirituality. She pointed out that practical spirituality is more inclined towards science, focusing on perceived existence, while deep spirituality deals with reality beyond perceived existence. Scientific knowledge translates to known knowledge of reality, while deep spirituality deals with the unknown knowledge of reality. Moving from science towards deep spirituality requires taking a leap of faith to understand the unexperienceable, unknowable unknown. She argued that spirituality is a ‘must have’ in organizations and not a ‘good to have’ and invites for building spirituality as a discipline in the context of management.
The knowledge shared by Prof. Sharda was valuable for addressing the unknowable unknowns that pervade the organizational space and can be addressed only by incorporating spirituality into the academic discipline.
What is Adhyātma or Spirituality? The Person, the Subject, the Process, and the Discipline – Prof. Dharam Bhawuk (University of Hawaii, US)
Prof. Bhawuk explained adhyātma, also known as spirituality, as a multidimensional exploration of the self, subjective experiences, processes, and discipline for spiritual growth. It focuses on understanding one’s nature, purpose, and relationship with the world.
Through self-reflection and introspection, individuals gain insight into their true potential. Adhyātma involves delving into consciousness, seeking mystical experiences, and establishing a deeper connection with the divine. This subjective experience is facilitated by practices like meditation, contemplation, and prayer.
Adhyātma recognizes spiritual growth as an ongoing transformation that develops virtues and values aligned with higher consciousness. It entails self-discipline, compassion, forgiveness, and personal growth. Various spiritual practices and teachings support this process. As a discipline, adhyātma emphasizes incorporating regular spiritual practices, such as mindfulness, meditation, and the study of sacred texts, into work life. It guides lifestyle choices, ethical conduct, and the pursuit of a balanced and harmonious life, while acknowledging its relevance in academics and business. In summary, adhyātma or spirituality offers a holistic approach to self-understanding, transcendence, transformation, and personal, professional, and organizational growth, while maintaining a connection with the divine.
Adhyātma en Nīti: their Etymological Roots in Sanskrit – Dr. Sukhada (IIT-BHU, Varanasi, India)
Dharma is the sustaining power behind any entity. Spirituality is the essence of health, happiness, ethics, and ecology. Nīti means that which guides or leads. It is a science of proper guidance or direction (Śukranīti 1.157).
The word ātman is derived from the verb root ata meaning: sātatyagamana (constant gamana). The word gamana has three meanings 1. jñāna (to know), 2. gamana (motion, to move), 3. prāpti (to obtain). One who constantly obtains karmaphala and knowledge, moving from one body to another, is ātman.
The word adhyātma means “that which pertains to atman”. We know that we exist as we all experience or possess prāṇa (in-breath), apāna (out-breath), nimeṣa (closing eyelids), unmeṣa (opening eyelids), jīvana (life), manogati (movement of mind), indriyāntaravikāra (change in a sense organ while experiencing something by another sense organ), sukha (pleasure, favorable), duḥkha (pain, unfavorable), icchā (desire), dveṣa (aversion), prayatna (effort, volition, urge) (Vaiśeṣika Sūtra 3.2.4).
In Sanskrit, adhyātma and nīti have distinct etymological roots. Adhyātma is derived from two Sanskrit words: adhi and ātman. Adhi is a preposition that can denote higher, supreme, over, or concerning. Ātman refers to the self, soul, or essence of an individual. Therefore, adhyātma can be understood as that which pertains to the higher or supreme self or the spiritual dimension of an individual. It is associated with the exploration and understanding of the inner self, consciousness, and the spiritual realm.
Nīti refers to moral conduct, ethics, principles, or guidelines for proper behavior. It encompasses the wisdom and knowledge related to social, political, and moral values that guide human conduct. Nīti is associated with practical wisdom, good governance, interpersonal relationships, and the principles of righteous living. While adhyātma primarily deals with the spiritual and inner aspects of life, nīti focuses on ethical and social principles governing human behavior in various contexts. Both concepts are important in the broader understanding of personal growth, professional growth, human values, and the pursuit of a balanced and meaningful life.
Spirituality Oriented Ethics in the Māhābhāratam – Shri Adinarayanan &; Smrithi Rekha Adinarayanan (Anadi Foundation, India)
The Māhābhārata highlights the importance of harmony between spiritual forces and the social forces. One can become one’s own enemy and can prove to be disastrous to a nation if one uses one’s spiritual/divine knowledge for malevolent purposes with buddhi being shrouded with avidyā. Shri Adinarayanan highlighted that yogic practices alone are not enough for building an academic discipline of spirituality through spiritual research, but people must also learn from the past through religious texts, and spirituality researchers must dispense that knowledge to society. Narratives need to be supplemented with illustrations and a pedagogical approach to spirituality research. Without history, we cannot take an appropriate approach to current issues.
Materialist versus Spiritual Value Orientation and its Consequences for Wellbeing and Sustainability – Prof. Laszlo Zsolnai (SPES Institute, Hungary)
Prof. Zsolnai addressed important questions regarding the dangers of a materialist value orientation, the benefits of a spiritual value orientation, and why opting for spirituality is crucial in promoting wellbeing and sustainability.
He stated that a materialist value orientation places emphasis on values such as money, possessions, sensual pleasure, and status. However, striving for materialist values can lead to the destruction of oneself, others, and the natural world. Materialistic goals have no natural limits and can be highly addictive and toxic. He highlighted that prioritizing materialistic goals is associated with lower personal wellbeing and engagement in manipulative, competitive, and environmentally harmful behaviors.
In contrast, a spiritual value orientation prioritizes non-material values such as frugality, justice, friendship, and love. These values are non-addictive and contribute to the development of individuals and their communities. He suggested adopting a spiritual value orientation to nurture holistic wellbeing and sustainability by recognizing the interconnectedness of nature, art, community, and spirituality. The professor highlighted that embracing spirituality promotes personal and societal wellbeing, as well as environmental sustainability.
Evolution of Human Values, Ethics and Indian Spiritual Ethos in Management Education – Prof. Sanjoy Mukherjee (IIM Shillong, India)
Prof. Sanjoy illuminated that management thinkers and practitioners need to reconsider the design and delivery of business ethics and values education by incorporating spiritual insights from classical Indian wisdom, particularly Vedantic and Buddhist teachings.
By addressing deeper questions about the meaning of work, the purpose of life, and the notion of self, incorporating Indian wisdom can provide a more authentic and inspiring foundation for ethics and values in business. This approach challenges conventional notions of success, failure, progress, and development, offering a transformative perspective. He emphasized the importance of emotional enrichment and spiritual upliftment in the learning process, encouraging self-discovery and enhancing decision-making and action-taking abilities. He highlighted the need to explore spiritually enlightened alternative sources, concepts, and methods of learning to foster a vibrant, joyful, and enlightened education system in management and beyond.
Some Epistemological Challenges for the Discipline of Spirituality – (retd.) Prof. Rajen Gupta (MDI Gurgaon, India)
Professor Gupta answered an important question on research guidance and described an ideal one as “psychologically supportive and intellectually challenging”. He highlighted Maslow’s ‘hierarchy of needs’, which includes self-actualization as one of the human needs.
He emphasized that while lower levels of consciousness are sufficient for psychological research, spirituality research requires higher levels of consciousness, which are difficult to attain without proper sādhana. This poses a major epistemological challenge for the discipline of spirituality. A spirituality researcher may experience quantum jumps or intermediate/incremental stages in their spiritual journey. To conduct meaningful research, a spirituality researcher must constantly strive to reach higher levels of consciousness and build resilience through consistent spiritual sādhana to retain that level of consciousness.
Is a Spirituality Researcher a Sādhaka? Insights on Researcher Preparation for Spirituality Research from Yoga Darśana – Shri Raghu Ananthanarayanan (India)
Shri Raghu answered an important question: “Is a spirituality researcher a sādhaka?” According to him, a spirituality researcher must first be a sādhaka who practices spirituality and then preaches the true spiritual message through their academic work. For this purpose, the researcher must engage in svādhyāya, which helps them move away from asmitā (false ego) recognized as aviyā kṣetram (a field of ignorance) and move towards spiritual knowledge which deals with transcendent wisdom. He explained that sādhana goes beyond conditioning, while samskāras (impressions) are the result of conditioning. Anveṣa is an inspired approach, and āvega is a compulsive approach. A sādhaka can practice aṣṭāṃga yoga. For a researcher who is a sādhaka, brainstorming comes from the Upanishads. A reliable and useful spirituality research can only come through constant sādhana performed by a researcher.
Researcher Preparation for Spirituality Discipline – Dr. Puneet K. Bindlish (Vrije Universiteit Amsterdam, The Netherlands)
Dr. Bindlish highlighted the limitations of positivist paradigms in understanding spiritual concepts and emphasized the need for researchers to engage with their own worldviews and the cultural roots of the phenomena they study. Traditional research approaches often
neglect the experiential dimension of spirituality and fail to consider diverse worldviews. He suggested that indigenous perspectives, grounded in local communities and wisdom, are essential for researching the scientifically unknowable unknowns that can only be understood through a spiritual approach.
Transcending limitations and gaining deeper insights into reality involves practices like reverse social engineering, questioning societal norms, and critically examining cultural biases. Yogic practices, such as āsanas, prāṇāyāma, and meditation, are crucial for preparing researchers, purifying their body, mind, and energy, and embracing a holistic worldview. Jñāna, continuous learning, contemplation, and inner exploration purify the spirituality researcher, while self-deglobalization and contextualization involve reconnecting with indigenous roots and understanding the importance of cultural context. Immersion in indigenous culture offers valuable insights into alternative worldviews, sustainable living, and spirituality deeply rooted in the land. Such researcher preparation leads to the building of true knowledge based on spirituality in any area of research.
From the “De” to the “Re”: Shifting Worldviews, Being and Action- Naida Culshaw (Grenoble Ecole de Management, Frankrijk)
Naida took the theme of transformation and evolution, symbolized by shifting from “decolonization” to “restoration”. As an effective example, she introduced the spiritual symbolism of sankofa, originating from the Akan people of Ghana. Sankofa symbolizes the idea of “going back to
fetch” or learning from the past in order to move forward. Naida explained that by understanding and appreciating our roots, we can shape a better future. Applying the concept of sankofa helps us build knowledge and academia by reflecting on and learning from our past. This reflection leads to a transformation in our perspectives, way of being, and actions. Just as sankofa encourages us to retrieve valuable aspects of our history, by revisiting and understanding our past, we can make positive changes and progress in our present and future endeavors, whether academic, social, organizational, or personal.
Student’s Perspective and Teachers’ Dilemma: Teachability of Academic Discipline for Spirituality – Sri Anish (Saadho foundation, India)
Sri Anish began by explaining the concept of saṅgha, referring to a friend circle, and emphasized the mutual coexistence of all beings and their innate interconnectedness. He argued that instead of the Darwinian theory of natural selection, which emphasizes the survival of the fittest, the awakened human world should prioritize the survival of the kindest. In today’s fast-paced world, spirituality is often overlooked. However, meditation, a key component of spirituality, can enhance productivity. Despite appearing counterintuitive, taking the time to slow down and quiet the mind through meditation can actually improve focus, concentration, and task efficiency. Thus, it is beneficial for academia and students to develop spirituality and uncover their inherent spirituality. Sri Anish also suggested that the disintegration between “being”, “speaking”, “thinking”, and “doing” is the root cause of all human suffering. In conclusion, Sri Anish proposed that the academic discipline of spirituality should be built upon the pillars of love for all, strong purposefulness, “sevā bhāva” or human service, a sense of spiritual abundance, and “ānanda” or spiritual joy.
Practice Insights on Spirituality: Case of Avani- Rashmi Bharti (Avani, India)
Avani is an organization in the Kumaon region of Uttarakhand, India. They promote sustainable rural development, traditional crafts, eco-friendly practices, and women’s empowerment. Avani preserves the cultural heritage and improves livelihoods of local communities.
Rashmi discussed spirituality in practice through Avani. Since 1997, Avani has practiced spirituality by fostering community welfare and living harmoniously with nature. Their emphasis on sustainable practices and environmental conservation reflects a deep connection with nature. Avani’s promotion of eco-friendly practices and preservation of traditional crafts aligns with spiritual principles of interconnectedness and harmony with the natural world. Engaging in traditional crafts cultivates mindfulness and spirituality while providing sustainable livelihoods.
Rashmi encourages scholars to pursue spirituality as an academic discipline, enabling its manifestation in organizations and NGOs for the greater good. She believes that scholars can attain spirituality while working as academics, as the universe conspires to help achieve their passions.
Spirituality: Current Literature – Dr. Arjun Shrestha (Kathmandu University School of Management, Nepal)
Dr. Shrestha explained how in recent times, most organizations are operating in a highly competitive environment and facing volatility, uncertainty, complexity, and ambiguity (VUCA) in their business operations. Recently, it has been acknowledged that workplace spirituality acts as an important determinant of an organization’s success in terms of employee well-being. According to Shrestha, spirituality needs to be practiced personally and at the organizational level. Workplace spirituality is a pattern of experience for employees when they feel that all members of the organization exhibit altruism and interpersonal positivity. They show concern not only for fellow workers but also for the entire humankind (interconnectedness) and are mindful while performing their job duties. Spirituality can be developed as an academic discipline, and various variables involved in an organization’s workings can be leveraged for the best outcomes for the organization and humankind as a whole.
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