What is Spirituality?
Spirituality is a term some use to mean belief in
supernatural powers about which people agree or disagree. To
others spirituality is free-flowing and manifests without
cultural relationship such as a faith-based belief. Although
every human being possesses the ability to be spiritual, it
is revealed in masterful ways according to our subjectivity
and instilled biases. We can build our own models for understanding
and expressing our unique perspective of spirituality. Here
it is being examined through aspects of 1) Dharma, 2)
Spirituality Quotient (SQ), and 3) Human Realms.
1. Dharma
Consider that our spirituality may be applied in terms of
Dharma.
According to Johnson (2001) there are three aspects of the
spiritual mind in various ancient and modern terms as
depicted in Figure 1.
|
Aspect of Dharma |
Component of
Spiritual Path |
Cause & Effect
of Spiritual Cultivation |
Modern Analogy |
|
The Buddha |
Enlightenment |
Effect of Cultivation |
Superego |
|
One's Own Mind |
One's Own Spiritual Journey |
Cause of Cultivation |
Ego |
|
All Living Beings |
Basic Human Nature |
Cause & Effect Generally |
Id |
Figure 1. Aspects of the Dharma Mind
Ten spiritual realms of Dharma Dhatu include the elements
depicted in Figure 2.
|
Sanskrit |
English |
Vehicles &
Path |
The Spiritual
Realm |
|
Buddha-yana |
Total
Enlightenment
Beyond Self and Other |
The
Enlightenment of
The One Vehicle |
The Pure Land
Nirvana & The
Noble Path
The Spiritual
Journey
The Vehicle of
Enlightenment |
|
Bodhisattva-yana |
Attaining
Enlightenment
For Oneself & Others |
The Engagement
of
The Great Vehicle |
|
Pratyekabuddha-yana |
Spiritual
Self-Awakening
|
The Detachment
of
The Two Vehicles |
|
Sravaka-yana |
Spiritual
Discipleship
|
|
Deva-gati |
Heaven - The
Realm of the Gods |
The Three Good
Paths |
The Saha
(Endured) World
Suffering &
Origination
Life & Death (Samsara)
The Threefold
Realm
|
|
Manusya-gati |
The Human Realm
- Personality |
|
Asura-gati |
The Realm of
Personal Demons |
|
Preta-gati |
The Realm of
Hunger |
The Three Evil
Roads |
|
Tiragyoni-gati |
The Animal Realm
- Brutality |
|
Naraka-gati |
Hell - The Realm
of Suffering |
Figure 2. Ten Spiritual Realms of Dharma Dhatu
2. Spiritual Quotient (SQ)
Consider that our spirituality may be applied in conjunction
with our intellectual (mind), physical (body), and spiritual
(soul) quotients.
|
I taught the
course Business Ethics in which we examined
Briskin's (1996) perspective
that modern
organizations have expanded their sphere of
control to include mind, body, and soul. We
can use these concepts in our individual,
organizational, and social realms.
Further we may
be able to examine our spiritual quotient in
its mergence with our intellectual and
physical being. In affect we are able to use
the mind, body, and soul perspective in all
aspects of our lives for which the spiritual
aspect is one third of our existence as
depicted in Figure 3. The
soul in Briskin's (1996) view stands for the
"multiplicity of selves." |
|
 |
|
|
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Figure 3. IPSQ |
In my IPSQ model depicted in
Figure 3, IQ means "intellectual quotient" rather
than representing "intelligence." There is little
dispute that the "physical quotient" concerns the
body. Some contend that "spiritual quotient" sets
humans apart from animals and machines; and that it
is about compassion, creativity, self-awareness,
flexibility, and gratitude.
IQ =
Intellectual Quotient (Mind)
PQ =
Physical Quotient (Body)
SQ =
Spiritual Quotient (Soul)
"If the work we do is not
recognized as our own by others and we are told to
believe it is not ours then that is cheating our
soul" (Deshpande, 2001).
3. Human Realms
Consider that our spirituality may comprise the heart, mind,
and soul in our the point, place,
and purpose of our being. In this sense spirituality
impacts what we feel, think, and do as depicted in Figure 4.
|
Spirituality |
Heart
(caring/feel) |
Mind
(cognitive/think) |
Soul
(causal/do) |
Figure 4. Heart, Mind, and Soul
Figure 5 depicts how spirituality may be considered in terms
of the point, place, and purpose of our human realms.
Consider how the heart, mind, and soul may be incorporated
into this model.
|
Human
Realms |
|
|
A. Point
(what/when) |
Past
(quantitative-N)
(measurable) |
Present
(qualitative-n)
(observable) |
Potential
(quasitative-Nn)
(imaginable) |
|
B. Place
(who/where) |
Private
(individual/personal)
(micro) |
Professional
(organizational/occupational)
(macro) |
Public
(social/communal)
(mega) |
|
C. Purpose
(how/why) |
Problem
» Identification
» Interpretation
» Implementation
(Tri-Solution) |
Performance
» Brainstorming
» Entitlement
» Defect
(BED Approach) |
Preventative
» Motivation
» Education
» Delegation
(MED Approach) |
Figure 5. Human Realms
A. Point
Realms = Past, Present, Potential.
These are
what/when realms, revealing the Point of being. Here we can
identify with our past accomplishments, our present
undertakings, and our potential long into the future.
These are what
and when realms, applying
qualitative, quantitative, and
quasitative approaches, enabling us to feel,
think, and do on a spiritual level.
| |
Past
This is a quantitative perspective of our Point realm. It is
our heart (caring/feeling) in our behavioral undertaking.
Here we are able to answer, "What happened?" and "When did
it happen?" and "What and when do we feel about something
that happened?"
Present
This is a qualitative perspective of our Point realm. It is
our mind (cognitive/thinking) in our behavioral undertaking.
Here we are able to answer, "What is happening?" and "When
is it happening?" and "What and when do we think about what
is happening?"
Potential
This is a quasitative perspective of our Point realm. It is
our soul (cause/doing) in our behavioral undertaking. Here
we are able to answer, "What will happen?" and "When will it
happen?" and "What and when will we cause something to
happen?
|
B. Place
Realms = Private, Professional, Public
These are
who/where realms, revealing the Place of being. Here we can
identify with our private (individual), professional
(organizational), and public (communal) influences. These are who
and where realms, applying the private (individual/personal -
micro), professional (organizational/occupational - macro),
and public (social/communal - mega) influences in our
learning. Roger Kaufman, a leading contributor to the field
of needs assessment addresses the field of strategic
planning focusing on micro (individual), macro
(organizational), and mega (social) levels (Van Tiem, et
al., 2001). These levels of focus are the foundation of the
private, professional, and public realms. They are levels of
focus in our lives. All of these applications share the
underpinnings of caring (heart/feel), cognitive
(mind/think), and causal (soul/do) perspectives.
What we feel
is from our heart, revealing our level of caring ability.
This is where we behave based on emotion in a manner that is
measurable. What we think is from our mind, revealing our
level of cognitive skills and our intellectual capacity. This is where we behave based on
interpretation in a manner that is observable. What we do is
from our soul, revealing our level of causal behavior. This
is where we behave based on our action in a manner that is
imaginable, such as in considering the long-term
consequences of our
actions.
| |
Private
This is a
micro (individual) level of being in our “personal” realm.
Examples of application in the private realm include self
and others such as our interpersonal relationships with our
family, our friends, our associates, and our peers.
As "individual"
beings we function in our Private realm. We are privately
spiritual, applying spirituality in our micro
(individual) level of learning and being. We are
individually involved with interpersonal relationships for
instance. We can consider past, present, and potential being
in our private realm. We can measure, observe, and imagine
our application of spirituality in our
relationships.
Professional
This is a
macro (organizational) level of being in our “occupational”
realm. Examples of application in the professional realm
include our businesses, our partnerships, our organizations,
and our career ventures. As
"organizational" beings we function in our Professional realm.
We are professionally spiritual, applying spirituality in
our macro (organizational) level of learning and being. We
are organizationally involved with partnerships for
instance. We can consider our past, present, and potential
being in our professional realm. We can measure, observe,
and imagine our application of spirituality, in our partnerships.
Public
This is a mega
(social) level of being in our “communal” realm. Examples of
application in the public realm include our group, our
community, our school, our church, our town, and our
fellowships.
As "social"
beings we function in our Public realm. We are publicly
spiritual, applying spirituality in our mega (social) level
of learning and being. We are communally involved with
fellowships for instance. We can consider our past, present,
and potential being in our public realm. We can measure,
observe, and imagine our application of spirituality in our fellowships.
|
C. Purpose
Realms = Problem, Performance, Preventative
These are
how/why realms, revealing the Purpose of being. Here we can
identify with our problems that we seek to solve, the
performance necessary to solve our problems, and to
determine the preventative to safeguard against future
problems. These are how
and why realms, revealing the purpose for which learning and
being occurs. Here we can identify the problems we seek to
solve in the learning venture, define the performance
necessary to solve the problem, and determine the
preventative to safeguard against future
problems. Definition, delivery, and deterrent processes
enabling us to realize our spiritual purpose.
| |
Problem
This is a
phase in which we determine that there is a particular
problem. Analysis and testing can take place at this level
through the definition process. Here we can apply an
approach to problem-solving that both expands and condenses
the process. Problem-solving has many components or phases
that are widely accepted. Using the “triangulation thinking”
approach, a simplified application is possible. The trio of
considerations follows the standard problem-solving process
for which its components have been triangulated into three
areas using the
Tri-Solution approach.
Tri-Solution
(identification,
interpretation,
implementation)
enabling
question,
mission,
and
action
in the
problem-solving
process.
I
learned
about
problem-solving
and
decision-making
in my TQM/TQL
training.
Additionally,
this
model is
a
triangulation
product
developed
from the five
broad
steps in
interpretational
analysis.
The
Susskind
(1999)
model
identifies
these
five
steps as
convening,
clarifying,
deliberating,
deciding,
and
implementing
for
achieving
consensus.
In the
Tri-Solution
model "convening,
clarifying,
and
deliberating"
are the
identification
stage;
"deciding"
is the
interpretation
stage; and "implementing"
is the
implementation
stage.
»
Identification: Examine the problem to develop a question
statement. Identify the results objective through
specification.
»
Interpretation: Explore meaning and solutions to develop a
mission statement. Interpret why these results deserve our
appreciation.
»
Implementation: Execute and test solutions following an
action statement. Implement support through reaffirmation.
Decision-making is the prerequisite to action. It involves
making choices and eliminating other possibilities. As with
any solution device there needs to be an awareness of
related problems. Defining problems tends to be a
quantitative (measurable) approach. The problem definition
stage is the most underestimated stage in the solution
process. It is important to be able to go beyond the obvious
features of the problem and identify the true
causes. Developing statements at each phase in the
problem-solving process is one way to clearly understand all
parameters of the problem, its solutions, and what it takes
to implement them. Writing statements tends to be a
qualitative (observable) approach. For a futuristic
perspective, explore using a quasitative (imaginable)
approach, which adopts a free-style or mixed application.
This trio of approaches is necessary in problem solving in
order to examine the problem from the past, present, and
potential perspective.
In the problem
phase of our Purpose realm we can apply spirituality for the complete spiritual experience. Every problem
dilemma can be examined through a caring, cognitive, and a
causal perspective.
Performance
This is a
phase in which we discover rout causes for the problem.
Analysis and testing can take place at this level through
the delivery process. Here we can apply the
BED Approach
(brainstorming, entitlement, defect), which is a model to
determine the process necessary to actualize an effective
outcome in a performance issue.
»
Brainstorming: Consider all possible solution dimensions
» Entitlement:
Identify all possible process measures
» Defect:
Determine all possible objective failures
There are a
great many performance improvement devices to be used in
this phase for which the BED approach is just one example.
In the
performance phase of our Purpose realm we can apply
spirituality for the complete spiritual experience. Every
performance issue can be explored through a caring,
cognitive, and a causal perspective.
Preventative
This is a
phase in which we design and implement the intervention to
overcome and offend recurrence of the problem. Analysis and
testing can take place at this level through the deterrent
process. Here we can apply any number of preventive
maintenance (PM) approaches, which may be applied to any
operating system, including management systems, human
resource development systems, information systems, etc. One
aspect of PM is making sure that problems that happen once
do not recur (Van Tiem, et al., 2001). We can also use the
MED Approach (motivate,
educate, delegate), which is
a model depicting a trio of command characteristics that can
provide ongoing preventive maintenance. We motivate,
educate, and delegate in order to effectively accomplish PM.
» Motivation (Leader - Energizer - Caring - Feel)
» Education (Instructor - Incubator - Cognitive - Think)
» Delegation (Manager - Producer - Causal - Do)
In the
preventative phase of our Purpose realm we can apply
spirituality for the complete spiritual experience. Every
preventive strategy can be extended through a caring,
cognitive, and a causal perspective.
|
The Journey
My long time interest
in the related topics of the spiritual being is evident in the following excerpts from e-mail
exchanges dated 1998 and 2001:
|
Wednesday,
November
04, 1998 10:50 AM
Exchange with
MW. |
|
I also have had a long time interest in the cognitive arena. And
I am
also quite interested in the
spiritual
piece as well as in the
caring
being. I am particularly interested in this
matter of
emotional
intelligence.
I would add to that the matter of
spiritual
intelligence. |
|
30
Jun 2001 09:29:32 EDT
Exchange with TP. |
|
I’m
in the process of cleaning up some old
materials and I came across some stuff I did
on the topic of spirituality, something I
have been trying to get together in the form
of an article. Now that I have my doctorate
accomplished, I want to get going on
writing.
I’d like to do something with education and
spirituality. I’d like to incorporate the
idea of the “power of three.” I kind of
used this in my dissertation. I used
triangulation anyway. Very cool to have
finally used this idea in a research
undertaking. |
In my
TQL
(Total
Quality
Leadership)
training
in 1995
as
sponsored
by
AlliedSignal
we
discussed
the TQ
Experience
as it
had to
do with
a
leadership
model to
which we
were
able to
apply
various
tenets
of
understanding.
|
Figure 6. TQL Experience |
|
Figure 6
depicts
the
leadership
model
for
which we
can
easily
consider
this a
spirituality
model or
a
spiritual
leadership
model. I
used
heart,
mind,
and soul
to
define
leadership
in this
instance.
Perhaps
we can
refer to
this
model as
the TQS
(Total
Quality
Spirituality)
Experience
model in
which we
apply
the
heart,
mind,
and soul
in
caring
for self
and
others,
using a
cognitive
process,
and
striving
to
always
cause
improvement
in our
individual,
organizational,
and
social
lives. |
|
The
resulting
model is
the TQS
Experience
(Total
Quality
Spirituality)
as
depicted
in
Figure
7. In
this
instance
we are
applying
the TQ
experience
to the
same
elements
of
customer
care,
cognitive
process,
and
continuous
improvement.
We can
easily
liken
this to
the
caring,
cognitive,
and
causal
elements.
So in
effect,
we are
able to
use the
TQS
Experience
model in
a host
of ways
in which
we need
to be a
caring
being
and
utilize
cognitive
thinking
to cause
improvement
to
happen
in the
total
quality
spiritual
experience.
The
spirituality
quotient
(SQ) in
Figure 3
may be
defined
by this
TQS
model.
In
effect
SQ may
be
defined
as the
heart,
mind,
and soul
in our
human
realms. |
|
Figure 7. TQS Experience |
Along the way to developing our own means to explain
spirituality (our inner journey), we strive to apply a
personalized set of core values. Our “inner journey” is
thought to be a “passionate inquiry into our own soul.” The
journey is based on our unique experiences. Mere passion is
not enough. We need to have a plan of action that supports
not only self, but others in acting upon our inner passion.
The journey from inspiration to action takes its
personalized course in maturation. Along the way, living the
mission to help others to find passion and spirituality
should not be a limiting one or else growth may be stifled.
Sometimes our only limitation is our imagination, something
self imposed. Supporting one another on our “inner journey”
to live our mission in life may be as simple as encouraging
our passion to imagine the potential, a
quasitative thinking
approach.
Sources
Briskin, A. (1996). The stirring of the soul in the
workplace. John Wiley & Sons.
Deshpande, G. (2001, June). Module 1: 650 Business Ethics.
Denver: ISIM University.
Johnson, P. (2001). Dharma - Spirituality.
http://www.tientai.net/teachings/dharma/6realms/fa1.htm
Silverman, L. L. (2001). The role of spirit in the
workplace. Partners for Progress.
http://www.partnersforprogress.com/Articles/TheRoleofSpirit.pdf
Van Tiem, D.
M., Moseley, J. L., Dessinger, J. C. (2001). Performance
improvement interventions: Enhancing people, processes, and
originations through performance technology. Silver Springs,
MD: International Society of Performance Improvement.
