bridging west and east on people competencies: evolving triple s model from the ancient literature

43 Pages·2011·0.95 MB·English

BRIDGING WEST AND EAST ON PEOPLE COMPETENCIES: EVOLVING TRIPLE S
MODEL FROM THE ANCIENT LITERATURE AND APPLYING IT IN SOCIAL
SECTOR
Author
Hemanth Goparaj is the National Head –HR for Karvy Insurance Broking Limited at Hyderabad,
India with 17 years in HR & OD. Hemanth is pursuing a doctorate and is an EFPM scholar from MDI
Gurgaon, India
[email protected]

This paper is under the appraisal process and guidance of Radha Sharma the professor of OB at
MDI. She has written several articles and books on Change Management, OB and EI.

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Abstract
The study was designed to investigate whether any competencies embedded in the ancient Indian
literature, if extracted, have relevance to a contemporary manager. Also, if these have any
similarity to emotional/ social/ spiritual intelligence receiving considerable attention in recent
years. The study conducted in two phases using mixed method and triangulation evolved the
construct labeled as Triple S competencies. Competencies were extracted, content and construct
validity were established and reliability was determined for a test developed to measure the
competencies for people in social service organizations. It yielded that the ancient Indian
literature has the bedrock of contemporary competencies.

INTRODUCTION
Curiosity across the globe has led to search for new forms of intelligence which can help the
individual succeed at his workplace. Various forms of intelligence exist but there is lack of
empirical evidence whether an integrated form of intelligence impacts one’s performance on the
job. If analytical intelligence contributes by providing professional skills and emotional
intelligence by life skills, the question arises if there are other forms of intelligence that could
provide the aspiring managers with foundation skills which could equip them with skills to deal
with paradoxes, contradictions, conflicts and ambiguities of life? McClelland (1973) posited “A
competency is an underlying characteristic of an individual that is causally related to criterion-
referenced effective and/or superior performance in a job or situation.” However, many classical
depictions of intelligence suggest that human intelligence is part of a greater transpersonal
consciousness. Recently the concept of integrated intelligence has resurfaced (Anthony, 2003)
and the notion of spiritual intelligence has begun to gain importance against this backdrop. Is
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there a need for a robust moral and ethical cosmology against which conflict and uncertainty can
be located? (Narayanaswamy, 2008). Another concept which has received attention is that of
moral intelligence by Wigglesworth (2006) was popularized by Lennick and Kiel (2005) in their
book Spiritual Intelligence: Enhancing the Business Performance and Leadership Success.
Literature Review on Emotional, Social and Spiritual Intelligence
A review of literature reveals that the evolution of emotional intelligence can be traced back to
seventeenth century when Spinoza (1677) posited that for measurement of cognition both emotions
and intellect together played an important role. Tomkins (1962) opined, “Reason without affect would
be impotent, affect without reason would be blind.” Because of the growing dissatisfaction with
viewing intelligence as a purely cognitive construct, a move began to explore the non- cognitive
factors, which to a large extent, accounted for explaining as well as predicting performance. In the 20th
century, studies on emotional intelligence grew sporadically. Behavioral psychologists and
researchers in the early 1940s began exploring the concept ‘intelligence’, focusing on cognitive
aspects such as memory and problem-solving. However, there were researchers who recognized non-
cognitive aspects and emphasized their importance. Wechsler (1940) defined intelligence as "the
aggregate or global capacity of the individual to act purposefully, to think rationally, and to deal
effectively with his environment." He referred to "non-intellective" as well as "intellective" elements,
by which he meant affective, personal and social factors. Non-intellective abilities were considered
essential in predicting the ability to succeed in life and in academics (Wechsler, 1940; Sharma, 1977,
81). Wechsler was not the only researcher who saw non-cognitive aspects of intelligence to be
important for adaptation and success. Thorndike (1938) wrote on “social intelligence”. Unfortunately,
the work of these early researchers did not receive adequate attention until 1983 when Gardner began
to write about "multiple intelligence". Gardner proposed that "intrapersonal" and "interpersonal"
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intelligences are as important as the type of intelligence typically measured by IQ and related tests.
Rosenthal (1977) and his colleagues at Harvard discovered that people who were best at identifying
others’ emotions were more successful in their work as well as in their social lives.
The first use of the term "emotional intelligence" is attributed to Payne's doctoral thesis, A
Study of Emotion: Developing Emotional Intelligence (1985). However, prior to this, the term
‘emotional intelligence’ had appeared in works of Leuner (1966). Salovey and Mayer (1990)
used the term emotional intelligence in 1990 to describe it as "a form of social intelligence that
involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate
among them, and to use this information to guide one’s thinking and action.” Salovey and
Mayer (1990) concluded that there are four abilities that constitute emotional intelligence which
are: a) perceiving emotions; b) understanding emotions c) using emotions and d) managing
emotions. In the 1990s, Goleman published the most popular books, Emotional Intelligence
(1995, 1998) which gave a boost to the subject. Goleman and Mayer (1998), Salovey and Caruso
(1999) have argued that by itself emotional intelligence probably is not a strong predictor of job
performance. Rather, it provides the bedrock for competencies that are. Goleman has made a
distinction between emotional intelligence and emotional competence. Emotional competence
refers to the personal and social skills that lead to superior performance in the world of work.
"The emotional competencies are linked to emotional intelligence. A certain level of emotional
intelligence is necessary to learn the emotional competencies" (Goleman, 1995). For instance,
the ability to recognize accurately what another person is feeling enables one to develop a
specific competency such as influence. Similarly, people who are better able to regulate their
emotions will find it easier to develop a competency such as initiative or achievement drives.
Ultimately, it is these social and emotional competencies that we need to identify and measure if
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we want to predict performance. Sharma (2006, 2007) has studied the role of EI competencies in
predicting transformational leadership and executive burnout. Daniel Goleman (1995) has
suggested that emotional intelligence (EQ) gives us awareness of our own and other people’s
feelings. It provides us with empathy, compassion, motivation and the ability to respond
appropriately to pain or pleasures. He has pointed out that EQ is a basic requirement for the
effective use of IQ. If the brain areas with which we feel are damaged, we think less effectively
(Goleman, 1995). Emotional intelligence allows us to judge what situation we are in and then to
behave appropriately within it. This is working within the boundaries of the situation, allowing
the situation to guide us. Spiritual intelligence allows us to ask if we want to be in this particular
situation in the first place. Would we rather change the situation and create a better one?

Spirituality and Spiritual Intelligence. Spirituality is an animating life force, an energy that
inspires one toward certain ends or purposes that go beyond self. (McKnight, 1984). It is a
continuing search for meaning and purpose in life an appreciation for the depth of life, the
expanse of universe and natural forces which operate; a personal belief system (Myers, 1990).
“Spirituality is defined as an ultimate reality or transcendent dimension of the world; an inner
path enabling a person to discover the essence of his or her being, or the “deepest values and
meanings by which people live” (Wikipedia) “Spirituality is a phase wherein each man seeks his
own inner illumination” (www.motherservice.org). Unlike analytical intelligence, it is not
driven by the intellect, unlike emotional intelligence, it is not driven from the heart; it is driven
instead by the soul, understood here as the repository of the Supreme Being (Narayanaswamy,
2008).
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However, research work on spirituality across the globe has started in recent years. Spirituality
is believed to be the goal of all existence according to the Upanishads; karma yoga is a simple
means to enhance spirituality. Karma yoga has been found to enhance spirituality, and
transformational leadership enhances karma yoga and spirituality, and all the three in turn
enhance organizational identification and normative organizational commitment. (Krishnan,
2008). Spirituality enhances leadership performances (Chakraborthy & Chakraborty, 2008).
If spirituality is integrated with leadership, the spirit of each person gets nurtured and cultivated
creating a community environment in which persons become ‘whole’, creative, and dedicated to
service (Khanka, 2010). It was also found that spirituality enhances human values and ethics.
It was also found that spirituality enhances human values and ethics among individuals which
ultimately drives them towards corporate governance. (Chattopadhyay, 2010),

Spiritual Intelligence. Spiritual intelligence relates to one’s capacity or ability, spirit at work
refers to one’s experience (Tischler, Biberman and Mckeage 2002). Spiritual intelligence is
about an individual’s ability to experience, acknowledge and discern a sense of invisible order in
worldly disorder.” (Narayanaswamy, 2008). At a very elementary level, this refers to the
perceptible recognition of an invisible sense of order in the disorganized world. This is working
with the boundaries of our situation and allowing us to guide the situation. Similarly, the idea of
spiritual intelligence has also been studied by Emmons (1999) as he describes spiritual
intelligence as “the adaptive use of spiritual information to facilitate everyday problem solving
and goal attainment.” Gardner (1999) has identified three domains to spiritual intelligence. First,
he attributes the “concern with cosmic or existential issues” to the sphere of spiritual
intelligence. He has pondered whether it would be more appropriate to consider spiritual
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intelligence as a form of existential intelligence. Second, he emphasizes “spiritual as
achievement of a state of being” which represents the psychological states and phenomenal
experiences that are called spiritual. The third domain is “spiritual as effect to others,” a social
aspect coincides with the term charisma and is an important ingredient for conveying to others
the fulfillment of the first two domains in their lives. (Kirsi Tirri, Petri Nokelainen, Martin
Ubani, Jet, 2006).
Spiritual intelligence (SQ) broadly belongs to the manager’s engagement with his environment
and admittedly, himself (Narayanaswamy, 2008). It is this kind of intelligence alone that helps a
manager view himself as a vehicle of a purpose larger than him. Zohar and Marshall (2000)
have applied the concept of spiritual intelligence (SQ) to the discussion concerning IQ and EQ.
According to them, SQ helps in assessing the most meaningful course of action and is the
necessary foundation for the effective functioning of both IQ and EQ. With SQ one is able to
address and solve the problems of meaning and value and thus is our ultimate intelligence (Zohar
& Marshall, 2000). The difference between EQ and SQ deals with the concrete situation in
which these are used. Some researchers report that spiritual intelligence enhances the
development of spirituality and affects individual work success. Studies have also considered the
appropriateness of integrating spirituality into management of organisation (Mitroff and Denton,
1999). There is research evidence on integration of spiritual values into organisations (Milliman,
1999). Researchers are focusing on the new dimension of spiritual intelligence, ‘Spirit at work’.
However, very little is known about an individual level construct of spirit at work.

Spirit at Work. Spirit is the basic feeling of being connected with one’s complete self, others
and the entire universe. Everyone and everything is interconnected and has a purpose (Mitroff
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and Denton, 1999). Spirituality in the workplace has also been described as the “integration of
humanistic principles, practices and behaviors with sound business functioning” (Guillory,
2000). In this definition, the spirit needs of the individual and the business needs of the
organisation are taken into account. Another definition of spirituality in the workplace describes
it as a journey toward integration of work and spirituality for individuals and organisations which
provides direction, wholeness and connectedness at work” (Gibbons, 1999). Spirit at work is a
term that describes the experience of employees who are passionate about and energized by their
work. They find meaning and purpose in their work and feel that they can express their complete
selves at work and get connected to those they work with. The term is also used to describe an
organisational culture that fosters autonomy, trust, cohesiveness, support, recognition, innovation
and fairness through leadership and work processes. Both individual spirit at work and
organisational spirit at work are believed to result in positive outcomes for individual employees
and employers (Kinjerski & Skrypnek, 2004). Specifically the experience of spirit at work is
linked with increased creativity, honesty, trust and commitment in the workplace along with an
enhanced sense of personal fulfillment of employees. One would expect a strong correlation
between spiritual intelligence and spirit at work (Kumar and Neck, 2002).
The Vedic literature encompasses the oldest spiritual texts in the world and its subjects are
broad, varied, philosophical and complex. Study of some of the concepts reveals that what we
accept as new today is actually a part of the ancient Vedic knowledge that had dealt with it in
detail and had understood it thousands of years ago. “The main purpose of the Vedic literature is
to establish knowledge of the Absolute Truth and the process for attaining the highest levels of
self-realization” (Knapp).
The base of Indian spirituality can be well understood from the Vedic verse:
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‘Om Purnamadaha Purnamidam Poornaad Purnamudachyate;
Purnasya Purnamadaya Poorna me vaavashisyate’

Translation: “That is Absolute, this is Absolute, Absolute arises out of Absolute, if Absolute is
taken away from Absolute, Absolute remains”
The Vedas discuss two concepts ‘Jeevatma’ inner soul of a person or ‘Atman’ and the ‘Paramatma’
outer Supreme or Super soul and referred to as ‘Brahman’. Atma evolves from Paramatma and after
death of the person it unifies with the Paramatma.
The journey one undertakes since the Atma enters into soul till its union with Jeevatma is
‘life’. Paramatma is Infinite and from it several jeevatmas arise and finally collapse and re-enter
it. It is an ongoing process where people may wear different bodily forms but they are one.
Understanding this phenomenon helps an individual understand one’s inner self and makes one
connect with people and develop a feeling of belongingness with them. Indian sacred scriptures
have examples of a few people who have attained oneness with the other beings and the
universe. These people have gone to the highest ladder of human evolution, i.e., spirituality
(Chawla and Guda, 2010).
The knowledge about self and skills of dealing with others and the environment have extensive
coverage in the ancient literature but whether these are related to contemporary concept of
managerial competencies and are relevant to organizations is the moot question.
The main focus of the study is to identify the embedded competencies from ancient texts and
develop an instrument to measure these competencies and to assess their relevance to social
service organisations.
The Rationale and Knowledge Gap
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Modern management concepts and practices have helped organizations to deal with
organizational issues over a period of time with limited success. Global meltdown, economic
crisis, increasing pressures, high levels of stress, globalization of economies, diversity and
multiculturalism have thrown up unprecedented challenges which require an innovative approach
to deal with. As organizational contexts have become more complex, the issues at workplaces
too have undergone a change. People are turning to ancient knowledge to find resolutions to
these problems worldwide. There is an increasing interest in ancient Indian and other scriptures
which are repository of knowledge and spiritual traditions. These texts like Bhagavad Gita and
yoga sutras are believed to have answers to some of the contemporary organizational problems
as these entail principles of day to day existence, interpersonal and social relations, and
management of an organization with spiritual principles. The scriptures, rich in content, have
formed the bedrock of evolution of Indian civilization but have been ignored over the years
(Laungani, 2010) in finding answers to the problems and issues in personal and organizational
lives.
There exists total knowledge gap as no attention has been paid by management researchers to
the people competencies embedded in the ancient texts which are based on the principles of
‘Vasudhaiva Kutumbakam’ (world as global family) which would have great relevance to social
service organizations. The present study emanates out of this need and attempts to explore such
concepts/ competencies embedded in Ancient Indian literature and to assess their application in
some social service organizations.
The research questions this study purported to answer are:
 Does ancient Indian literature have any people competencies embedded in it?
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